MEDITATIONS
MYSTERIES OF OUR HOLY FAITH.
MEDITATIONS
MYSTERIES OF OUR HOLY FAITH:
TOGETHER WITH
A TREATISE ON MENTAL PRAYER.
BY THE VEK FATHER LOUIS DE PONTE, S. J.
BEING THE
TRANSLATION FROM THE ORIGINAL SPANISH BY JOHN HEIGHAM.
REVISED AND CORRECTED.
TO WHICH ARE ADDED
THE EEV. F. C. BOEGO'S
MEDITATIONS ON THE SACRED HEART.
TRANSLATED FROM THE ITALIAN.
IN SIX VOLS.— VOL. III.
Petmfssu Superiorum.
LONDON :
RICHARDSON AND SON,
172, Fleet Street ; 9, Capel Street, Dublin; and Derby.
MDCCCLIII.
DFC-4 1954
TABLE OF CONTENTS OF VOL. III.
PART III.-B.— Introduction and Fundamental Meditation.— On the
two lives, active and contemplative, figured by the two sisters,
Martha and Mary — and on the life called mixed, or composed
of both, practised by Christ our Lord in the time of His
preaching .. .. .. .. .. .. I
Chapter I.— On the principal actions of the active life . . . . 3
„ II.— On the actions and works of the contemplative life . . 4
„ III. — On the necessity which the active life has of the contem-
plative;—and on the complaints made against the con-
templative .. .. .. .. 7
„ IV.— On other imperfections of the active life ; and on Christ our
Lord's method of correcting it . . . . . . 10
M V.— On the " one thing necessary," which is the directing end
of the contemplative life .. .. .. .. 1?
„ VI.— On the excellencies of the contemplative life .. .. i5
„ VII.— On the excellency of the mixed life, or the life composed
of both, comprehending the active and contemplative 17
„ VIII.— On the excellent manner in which our Lord Jesus Christ
has joined the contemplative life with the active . . 20
Meditations on the chief mysteries of our Lord's life, teaching, and
miracles, from His baptism up to the end of His preaching
(1 .)— Meditations on the life of our Lord's precursor, St. John
Meditation I.- On the marvellous life and preaching of t. John
Baptist, until the baptism of Christ our Lord . . 27
m II.— On the questions put to St. John concerning his
mission; and on the testimony which he gave of
Christ our Lord; discovering his singular holi-
ness and humility . . . . . . , , 35
< 2.)— Meditations on our Lord's public life
» IH. On the baptism of our Lord Jesus Christ .. 43
/, IV.— On Christ our Lord's abode after His baptism in
the desert, fasting forty days and forty nights . . 56
VI CONTENTS.
Meditation V.— On the temptations endured by Christ our Lord in
the desert . . . . . . . . . . 64
» VI.— On the vocation and election of the apostles . . 76
» VII.— On the general vocation with which Christ our
Lord calls all men to renounce themselves, carry
their cross, and to follow Him .. .. .. 89
„ VIII.— On the resignation necessary to hear the vocation of
Jesus Christ, and to renounce all things to become
His disciple .. .. .. .. .. 55
» IX.— On the first miracle of Christ our Lord at the mar-
riage in Cana of Galilee .. .. .. 102
» X.— On our Lord's indignant ejection of the buyers and
sellers from the Temple .. .. .. 112
„ XL— On the sermon on the mount: and on the eight
beatitudes .. .. .. .. .. izo
„ XIL— On the office recommended by Christ, our Lord to
His apostles, in the sermon on the mountain .. 145
„ XIIL— On the Evangelical law, published by Christ our
Lord in this sermon on the mount :— on its excel-
lencies, and on the perfection to which it elevates
us .. .. .. .. .. 150
„ XIV.— On the prayer of the " Our Father" .. .. 159
» XV.— On the sending of the apostles and disciples to
preach the Gospel- .. .. .. .. 180
„ XVI.— On the glorious martyrdom of St. John Baptist .. 190
(3 ) —Meditations on our Lord's miracles
„ XVII.— On the miracle wrought by Christ our Lord of feed-
ing five thousand men with five loaves . . 198
„ XVIIL— On the miracle wrought by Christ our Lord in ap-
peasing the tempest of the sea . . . . 209
„ XIX. — On Christ's miracle of walking upon the water,
when He was supposed to be a ghost .. .. 214
„ XX.— On the worthy confession made by St. Peter, of the
divinity of Christ our Lord .. .. .. 229
„ XXL— On the Transfiguration of our Lord Jesus Christ on
the mount of Tabor . . . . . . . . 241
„ XXII. — On the things that happened during Christ's Trans-
figuration .. .. .. .. .. 247
„ XXIII. — On Christ's conversation with the sons of Zebedee
when demanding to sit in His Kingdom, one on the
right hand, and the other on the left .. .. 254
„ XXIV. — On the poor Lazarus and the rich glutton .. 268
(4.)— Meditations on our Lord's miracles of conversion of sinners and heal-
ing the sick .. .. .. .. .. 279
„ XXV.- On the conversion of Mary Magdalen .. .. 280
„ XXVL— On the conversion of the Samaritan woman .. 292
CONTENTS. Vll
Meditation XXVII.— On the woman taken in adultery— Christ's deliver-
ing.; her from her accusers, and merciful forgive-
ness of all her sins .. .. .. .. 308
„ XXVIII.— On the conversion of Zaccheus, chief of the publi-
cans .. .. .. .. : 3*7
„ XXIX. — On the woman of Canaan, whose daughter our Lord
Jesus Christ dispossessed of a devil . . . . 327
„ ; XXX.— On the centurion, whose servant Christ our Lord
healed .. .. .. .. .. 332
„ XXXI. — On the woman healed by Christ of an issue of blood 337
„ XXXII. — On the sick bed-ridden man cured by Christ at the
pool of Probatica .. .. .. .. 345
„ XXXIIL— On the leper healed by Christ, commanding him to
go and show himself to the priests .. .. 355
„ XXXIV.— On the lepers healed by Christ whom He sent to the
priests .. .. .. .. .. 360
„ XXXV.— On the blind man healed by Christ on the way to
Jericho .. .. .. .. .. 366
„ XXXVI. — On Christ's healing him that was born blind with
clay and His own spittle . . . . . . 372
„ XXXVII.— On the healing of the deaf and dumb with His spit-
tle 378
„ XXXVIII.— On Christ's healing the man possessed with a devil,
lunatic, deaf and dumb, whom His disciples could
not cure .. .. .. .. .. 385
(5.)— Meditations on Christ's miracles of raising the dead: and on the
spiritual resurrection of sinners . . . . 393
„ XXXIX.— On raising to life the deceased daughter of a prince
of the Synagogue . . . . .. . . 393
„ XL.— On raising to life the deceased son of the widow of
Nairn .. .. .. .. .. 398
„ XLT. — On the raising of Lazarus from the dead . . 403
„ XLII.— On the council held by the Pharisees against Christ,
our Lord, in which Caiphas decreed that He should
die .. .. .. : .. .. 418
(6.) — Meditations on some of our Lord's parables .. .. .. 423
„ XLIII.— On the parable of the wise man, who built his house
upon a rock, and of the fool who built his house
upon the sand . . . . . . . . 424
„ XLIV.— On the parable of the sower .. .. .. 429
„ XLV.— On the parable of the cockle . . . . . . 436
„ XLVI. — On the parable of the grain of mustard seed .. 447
„ XL VII. — On the parable of the merchant seeking pearls . . 454
„ XLVIIL— On the parable of the shepherd seeking for the lost
sheep .. .. .. .. .. 462
„ XLIX.— On the parable of the prodigal son . . . . 469
„ L.— On the parable of him that fell into the hands of
thieves, and was succoured by the Samaritan . . 480
viii CONTENTS.
Meditation LI.— On the parable of the servant who owed ten thou-
sand talents
LII. -On the parable of the steward who wasted his Lord's
goods
LIIL— On the parable of the publican and Pharisee who
went up into the Temple to pray . . • • 5°7
„ LIV.— On the parable of the householder who hired work-
men for his vineyard .. .. •• •• 5*2
n LV. -On the parable of the vineyard . . • • 52°
LVL— On the parable of those who were invited to the
marriage and to the supper . . . . • • 526
LVII. -On the parable of the ten virgins . . • . 537
LVIIL— On the parable of the talents and pounds . . 545
489
499
III.— FOR PROFICIENTS IN THE ILLUMINATIVE
WAY.
B.— THE INTRODUCTION AND FUNDAMENTAL
MEDITATION.
ON THE TWO LTVES, ACTIVE AND CONTEMPLATIVE, FIGURED BY THE TWO SISTERS
MARTHA AND MARY;— AND ON THE LIFE CALLED MIXED, OR COMPOSED OF
BOTH, PRACTISED BY CHRIST OUR LORD IN THE TIME OF HIS PREACHING.
1. It is the common opinion of the holy Fathers and
spiritual masters, that the spiritual life comprehends two
sorts of works and exercises, which they call the active and
contemplative life.
i. The active is a manner of life dedicated principally to
exterior works for our own spiritual profit, or for the profit
of our neighbours, exercising towards them the works of
charity, and of mercy, either the corporal, with which
beginners are to commence, or the spiritual, to teach and
to preach, which are more proper to the perfect.
ii. The contemplative life is a manner of life dedicated
principally to the interior ivories of the knowledge and love
of Almighty God, ascending by the degrees and exercises
of reading, meditation, prayer, and contemplation, of which
we have treated at the beginning of this book, in the
abridgment of mental prayer ; which brief abridgment
comprehends them all.
2. These two ways are wont to go together, and won-
derfully to aid one another with the intermixture of their
Vol. Ill— i.
2 THE INTRODUCTION.
actions, whence results the life that is called mixed, com-
posed of both, (1) comprising that which is more perfect,
both in the one and in the other.
Hence it is that as Christ our Lord came into the world
as a master and universal pattern of all perfection, in all
sorts of lives, and for alJ sorts of persons, after, in the first
thirty years of His age, He had exercised humility, obedi-
ence, and silence, with other exterior works of the active
life, for our example and utility, He would, towards the
latter end of this life, leave us an heroic model of the
most excellent works of the active life, conjoining them
with the life contemplative, by a most excellent perfection,
more divine than human, as we shall see in the ensuing
meditations of this third part.
3. For the foundation of which I suppose it necessary,
first to declare the functions of these two lives, their
actions and properties, in the same manner that our Lord
Jesus Christ exercised them, grounding the whole upon
the history which the evangelist St. Luke recounts of the
two sisters ; Martha who harboured Jesus Christ in her
house, and Mary who sat at His feet to hear His doctrine.
According to the common opinion of the holy Fathers, in
whose writings we find the most sublime and profitable
lessons that can be wished, both of the one and of the
other, these are lively figures of these two lives. Where-
fore, to fulfil at once two commandments, and to accom-
plish my own intention, I am desirous to make a medita-
tion upon it.
Chap. I. On the principal actions of the active
LIFE.
The principal actions and functions of the active life,
are mystically declared by the evangelist St. Luke, saving,
(1) S. Th. 3. p. q. Ix. art. 51 ad. 2 A 3.
ON THE ACTIVE AND CONTEMPLATIVE LIFE. 3
Jesus " entered into a certain town; and a certain woman
named Martha received Him into her house."(2) In which
discourse, He touches upon three functions belonging to
this manner of life.
1. The first is, to prepare the house of our soul, spiritually
to harbour therein Christ Jesus our Lord : which we do
by the following exercises. — i. By cleansing it from all
sin with the works of penance : because the wisdom Incar-
nate " will not enter into a soul denied, nor dwell in a body
subject to sin." (3) — ii. By quieting and appeasing the
storms and tumults of disordered passions, with the prac-
tice of mortification : because no guest takes delight long
to lodge in a house which is full of noise and disturbance.
— iii. In adorning it with moral virtues, in practising the
works of piety with great fervour and perfection : because
our Lord Jesus Christ delights to dwell in a house
decked with this so precious tapestry, and is well pleased
and contented to remain in it, uniting Himself with His
host by the singular union of grace and charity.
2. The second function of this active life is, to harbour
wTith us in our house, Christ our Lord, in His poor mem-
bers as Martha harboured Him with His poor apostles,
serving them, and exercising towards them, the seven cor-
poral works of mercy, of whom our Lord Himself said,
" As long as you did to one of these my least brethren,
you did it to me." (4) " I was a stranger " in them, and
you have harboured me. " I was hungry " and " thirsty '»
in them, and you have given me to eat and drink ; I
therefore hold myself indebted to you, for all the good
which you have done to my poor and needy members, for
I and they are but one, and I am in them.
3. The third function which appertains to the active
(2) Luc. x. 38. (3) Sap. i. 4. (4) Matt. xxv. 40.
4 THE INTRODUCTION.
life more sublime, and much more perfect when it is joined
with the contemplative, (5) is, to procure a lodging for
Christ our Lord in the souls of our neighbours, inciting
them to harbour Him, and to dispose and render them fit
for this reception : because Christ our Lord much delights
to be lodged in them. This is performed by means of the
spiritual works of mercy ; — such are, to instruct, counsel,
correct, preach, confess, administer sacraments, and the
like : wherein greatly shine the works of charity, love of
our neighbour, and our burning zeal of their salvation.
This was the office of the disciples whom Christ our Lord
sent before Him into all the cities and places into which
He Himself intended to enter ; that they might prepare
Him a lodging in the souls of men.
Chap. II. On the actions and works of the
CONTEMPLATIVE LIFE.
The principal actions of the contemplative life are de-
clared by St. Luke the evangelist, where he says : Martha
"had a sister called Mary, who sitting also at the Lord's
feet, heard His word." (6) In which words He represents
to us, what the principal office, and occupation of the con-
templative life is, viz. : (7) to enjoy that divine guest,
whom her sister, the active life, had lodged in the soul,
and prostrate in spirit at His feet, to hearken to His
heavenly doctrine', for as they are both sisters, and
daughters of the self-same Father, Almighty God, en-
gendered for one and the self- same end of our perfection,
and of His glory; thence it is that the Holy Ghost begets
first the active life, which is the elder sister, and lesser in
perfection, and by the help of her, adorns the house in
which He Himself will lodge, and the bed in which He
(5) S. Th. a. 3. q. clxxx'i. art. 2, ad. 3.
(6) Luc. x. 38. (7) S. Th. 2. 2. q. clxxxii. a. 4.
ON THE ACTIVE AND CONTEMPLATIVE LIFE. 5
proposes to repose. — Then He produces the contemplative
life; because He desires that His host should hear His
doctrine, and receive the sweet embrace of divine love. (8)
The properties of this contemplative life, of which' we
shall presently treat, are these that follow.
1. The first is, to approach and draw near to our Lord
Jesus Christ: because Martha, being busied in the work
of the house, was the more remote from Jesus Christ :
but Mary fixedly sat at His feet. Even so, those who
give themselves to contemplation, approach much more
near to God in spirit, and remain more assiduously in His
presence by knowledge and love, to receive from Him the
light and splendour of divine virtues, according to that
which David says: — "Come ye to" God, "and be en-
lightened." (9)
2. The second property is, to sit in quiet near to Christ;
for ceasing then from those exterior works, which are
wont to disquiet us, we manage to recollect all our powers,
and to appease all our imaginations, thoughts, and affec-
tions, and endeavour only to know and love Almighty
God, and to hear what He speaks within our heart, con-
formably to that which He said by David: — "Be still and
see that I am God," (10) and to that which David himself
says, "I will hear what our Lord God will speak
in me." (11)
3. The third property is, to sit at the feet of our Lord
Jesus Christ, protesting as it were by this action various
holy and devout affections. — i. Of humility, choosing the
lowest place in the presence of this our Lord. — ii. Of re-
verence, acknowledging the greatness of the majesty of this
master. — iii. Of subjection, offering to obey Him in all He
shall command us. — iv. Of imitation, truly resolving to
follow His steps : — and all this with love, humility, re-
(6) Cant. i. (9) Ps. xxxiii. 6. (10) Ps. xlv. 11. (11) Ps. xlviii.
0 THE INTRODUCTION.
verence, subjection, and imitation, desiring from the bottom
of our hearts, to embrace the feet of our Lord Jesus.
For all those who come in this manner to contemplation,
obtain that which the Scripture says: — "They that ap-
proach to His feet, shall receive of His doctrine." (12)
4. The fourth property, and particular work of the
contemplative life is, attentively to hearken to the word of
God: (13) which is practised in several ways, one of them
disposing to the other. — i. To hear the word of God, by
reading it in devout and sacred books: by means of which
God speaks to us, teaching us the doctrine which we
read. (14) — ii. To hear the word of Almighty God, by
the mouth of the preachers, teachers, and masters of it :
by whom Christ speaks as well as by His own mouth. —
iii. To hear the same from God Himself in devout medi-
tation, discoursing with Him interiorly within our hearts
by divers affections, searching out divine truths, and
receiving from this divine master, the understanding of
them. — iv. And lastly, to hear the same in contemplation,
which is a simple and affectionate view of those truths
which we consider as being in God; the highest act of
which the holy Scripture declares by His word, to "hear"
as St. Paul says, that he "heard" in his ecstasy the
"secret words" of Almighty God : (15) and our Lord
Jesus Christ said to His disciples, that He had taught
them all that which He had heard of His heavenly
Father. (16) For even as he that hearkens and listens
attentively, using nothing of his own discourse, receives
purely and truly the doctrine which the master teaches;
so the soul in contemplation with little labour, and with
much delight, receives interiorly, profound inspirations,
(12) Deut. xxxiii. 3.
(13) S. Th. 2. 2. q. xxxii. art. 3. ad argr.
(14) 2 Cor. xiii. 11. (15) 2 Cor. xii. 4. (16) Joan. xv. 15.
ON THE ACTIVE AND CONTEMPLATIVE LIFE. 7
illustrations, and marvellous sentiments of Almighty God;
with which He instructs, illustrates, feeds, and inflames
her in the affections of love, even to a receiving within
her by the self- same word, the Word incarnate, which is
God Himself, with whom she unites herself to the perfect
union of grace and charity. (17)
Chap. III. Of the necessity which the active life
HAS OF THE CONTEMPLATIVE ; AND ON THE COMPLAINTS
MADE AGAINST THE CONTEMPLATIVE.
Martha overburdened with the anxiety which she had
about the household affairs, went to Christ, and said:
"Lord, hast Thou no care that my sister hath left me
alone to serve? speak to her therefore, that she help
me." (18)
1. In this complaint is represented, in a lively manner,
the necessity which the active life has of the contemplative :
for first, after the example of Martha, she freely confesses
that she is not of herself sufficient to serve Jesus Christ
as He desires, although she performs all the functions
properly belonging to her state, unless she be assisted by
her sister, contemplation; to whom it appertains to pro-
cure devotion and sweetness in the practice of many ex-
terior works : without which, the active life remains dry,
disgusted, replete with complaints, and many repugnances.
For which reason St. Bernard says, (19) "that consi-
deration ought to precede, and go before action : for
although without perfect contemplation a man may enter
into heaven, yet, that without some manner of contem-
plation, we cannot walk with gust, nor support with
sweetness, the burden and yoke of the law of God."
2. Hence it is, that her own very necessity constrains
(17) Jac. i. 17. (18) Luc. x. 40.
(19) Lib. i. de. Consid. ad Eugenium.
8 THE INTRODUCTION.
the active life to repose with Martha, "who stood" and
addressed herself to Jesus Christ by prayers and petitions,
craving of Him the spirit of contemplation, in such degree
as was most fitting and meet to help her. And so she
says with an affectionate complaint : — " Lord, Thou art
forgetful of me, and leavest me destitute and alone, with-
out the company of my sister contemplation, speak to her
therefore that she help me. And since Thy saying is
doing, and Thy will working, give me the spirit of con-
templation, 'send' 'out of Thy holy heaven, and from the
throne of Thy majesty,' the spirit of wisdom, together
with the gifts which proceed from the same spirit, ' that'
1 He may be with me, and may labour with me, that I
may know what is acceptable with Thee.' " (20)
3. But here we must beware of certain complaints which
some imperfect persons are wont to make, who wholly
exercise themselves in the active life ; for which notwith-
standing they are well rewarded.
i. For some by a secret pride, complain and bewail to
Christ our Lord, that labouring much in His holy service
with exterior works, He leaves them alone without the
tenderness and gust of contemplation, as if He had no
care of them, nor rewarded their labours with the same
reward as others, as the elder brother of the prodigal
child complained to his father, that he did not treat him
so well as he did the younger; (21) — an egregious mistake,
for this sovereign Father of all forgets not any, but is
fully as careful, even of the least labourer, as of the
highest contemplator, favouring all according to their
function. Therefore to tax Almighty God with careless-
ness on this point, is an argument that he neither knows
Him, nor yet himself, for lack of humility; for whoever
knows Him, and knows himself, holds himself exceedingly
(20) Sap. ix. 10. (21) Luc. xv. 29 & 20.
ON THE ACTIVE AND CONTEMPLATIVE LIFE. \)
happy only to serve Him, contenting himself without
other recompence, or other reward than God Himself:
and until he thus humbles himself, he cannot attain to
contemplation, which, as the Scripture says, " is denied to
the proud and lofty, and is bestowed on the humble and
lowly."
ii. Others complain silently of the contemplative, as
Martha of Mary, reputing them as idle and of little profit to
the Church, advising their neighbours to counsel them to
give over and relinquish contemplation, and to come to
assist them in those exterior works which they have
undertaken : and, in disgust, ask of Christ to speak to
them and command them, to get up on their feet, and
come to help them ; — a complaint palpably erroneous, and
proceeding from persons of very shallow experience, who
will needs direct all the world, by the same way in which
they themselves walk : for the contemplatives are not
idle, but very well employed in the work of their Lord,
as in a thing in which he takes singular delight, and ex-
ceedingly assist and aid the Church and all her workmen,
entreating for them grace and favour from God our Lord,
both to labour, and to reap the fruits of their holy labours :
so that even God Himself becomes the patron of the
contemplatives, as on this occasion is manifest in Mary,
and as we shall forthwith further see.
4. It is therefore of great importance to me, that / re-
sign myself into the hands of my heavenly Father, who
gives His gifts and graces to whom He pleases, and how
He pleases, imparting to every one that which is most
meet and convenient for him : (22) and with this as-
surance I will accept and follow that kind of life which
He has allotted me, rendering Him humble thanks also,
for that which He has given to others, and rejoice to see
(22) 1 Cor. xii.
10 THE INTRODUCTION.
them so exalted, since their greatness helps my littleness,
and by the means of charity, I will appropriate to myself
the gifts of others.
Colloquy. — 0 God of my heart, chase far away
from me such sorts of complaints, and let it suffice to
appease me, that it is Thy pleasure so to dispose :
for whatever proceeds from Thee, will ever be good
and profitable for me.
Chap. IV. On other imperfections of the active
LIFE ; AND ON CHRIST OUR Lord's METHOD OF CORRECTING IT.
Our Lord replied, "Martha, Martha, thou art careful,
and art troubled about many things." (23) In which
answer, Christ our Lord, repeating twice the name of
Martha, discovered the love which He bore her, but withal
blamed her for her too great care and anxiety about
things, even though they were good : thereby declaring
to us, the abuses which commonly accompany the im-
perfect in the active life, although He does not on that
account cease to love them; because, as David said: —
"Thy eyes did see my imperfect being, O Lord, and in
Thy book all shall be written." (24)
The roots of this anxious and troublesome solicitude,
are usually these three.
1. The first is, the natural character of the party: (25)
because, as St. Gregory remarks, (26) some are by nature
turbulent, and wholly unapt for the quiet of contem-
plation ; so that the more they retire themselves, the more
is their imagination troubled. On the contrary, others
there are who of their own natural character are quiet,
peaceable, and altogether addicted to retirement, and in
(23) Luc. x. 41. (24) Ps. cxxxviii. 16.
(25) S. Tho. q. clxxxiii. art. 4. ad. 3.
(2G) Moral, lib. viii. cap. 1.
ON THE ACTIVE AND CONTEMPLATIVE LIFE. 11
a manner wholly unfit for exterior works. For this
reason as the love of God is wont to cause the one to
issue forth from their retirement; even so the fear of God
causes the others to taste of contemplation, which, as an
anchor, retains firm and stable the ship of their soul,
amidst the waves and tempests which toss her; for that
is possible to grace which seems impossible to nature :
so that, such as feel themselves desirous of prayer and
contemplation ought not to be dismayed, but to fix and
fasten their heart upon Almighty God, with ihese two
anchors of fear and confidence, dreading the loss they may
sustain, if they do not apply themselves to prayer, hoping
with the help and assistance of God, to attain to it.
2. The second root is, inexperience, dismayed zeal, or
lack of knowledge and discretion in this important affair.
Hence it proceeds, that with a false apprehension of
necessity or piety, one seeks to embrace many things, and
to charge himself with a multitude of affairs, above his
forces ; and to this is annexed trouble, and interior anxiety
to comply with the whole. And with this it was, that
Christ our Lord taxed Martha, who under the pretext of
assisting and serving Him, and preparing His dinner,
busied herself therein with too great trouble and anxiety.
The remedy for this is, to correct the errors of the judg-
ment, and to undertake only moderate occupations, in such
a manner that the spirit be not choked or stifled, and that
we come not to lose the quiet convenient for contemplation,
remembering what the Wise man says, (27) — "My son,
meddle not with many matters," and learn wisdom by
little and little, for "he that is less in action" (28) shall
receive wisdom.
3. The third root is, a certain sort of propriety, which
proceeds from self-love, which intrudes and intermingles
(27) Ecclus. xi. 10. (28) Eeclus. xxxviii. 25.
12 THE INTRODUCTION.
itself amongst good things : and although they be but
little, yet pursuing them so passionately, they procure us
trouble : and particularly happen to three sorts of per-
sons.— i. To those who are very sensitive, and of a violent
complexion, though their intention be very good. — ii. To
the vain-glorious, who possessed with this vice strive and
struggle, and will perforce bring all things to pass. — iii. To
the indiscreet and ignorant, who presuppose for expedient,
all that appears to be lawful, and by the abuse of their
affections, render themselves subject to their own passions.
Against these persons the apostle says, — "-All things are
lawful to me, but all things are not expedient," " but I
will not be brought under the power of any :" (29) I will
make myself the slave of none, nor will I possess them
with a servile passion, but with freedom of reason, and
with the pure love of Almighty God as one that is free.
From these roots it may proceed, that the active life
may come to hinder the contemplative. (30) But by duly
mortifying them, they may both live united together as
loving sisters, the one not hindering the principal ex-
ercises of the other, in the times assigned to the one, and
the other.
Chap. V. On the " one thing necessary ;" which is
THE DIRECTING END OF THE CONTEMPLATIVE LIFE.
Our Lord Jesus Christ continuing to reprehend Martha,
said to her, — " Porro unum est necessarium." — " But one
tiling is necessary.'"' (31) In which words He laid the foun-
dation, both of the defence and praise of Mary, and conse-
quently of the contemplative life, the end of which is, to
reduce all things to unity, rejecting, multiplicity and diver-
(29) 1 Cor. vi. 12. (30) S. Th. 2. 2. cxxxii. art. 1 et 2.
(31) Luc. x. 41.
ON THE ACTIVE AND CONTEMPLATIVE LIFE. 13
sit j, as much as may be. To this it aspires by the follow-
ing steps and degrees.
1. The first unity is, in the use of temporal things,
reducing them to that " one '' " necessary," that is, to
that which suffices to sustain our life. (32) Hence Christ
our Lord admonished Martha, saying, — "I would not have
thee so solicitous in providing such a diversity of things
for me and my disciples, because ' one thing' alone will
suffice us to sustain nature, and with that we will content
ourselves.1'
This unity, so abridged and restrained in the use of
temporal things, greatly disposes to quietness of heart and
contemplation, because with it one cuts off all desires and
anxious cares. For thus, the great and contemplative
saints took little care for temporal things, contenting
themselves with that which is necessary for their life and
clothing, as the apostle says. Wherefore if I deserve to
serve Almighty God, and to taste the sweetness of contem-
plation, 1 must avoid that multiplicity, which is contrary
to this unity, or "one thing necessary :" because he that
contents himself with little of temporal things, amasses
much of spiritual ; and he who enjoys but scantily the
recreations of the earth, will receive in great abundance
the delights of heaven.
2. The second unity is in the end and intention of all our
works, reducing them to one only and necessary end, which
is the glory of God, the accomplishment of His will, and
our own salvation ; mortifying and cutting off the multi-
tude, or variety, of all intentions, or aims contrary to this
one thing, or which do not directly lead or conduce to it.
And for this reason Christ our Lord said to Martha, that
"owe" only thing was " necessary ;'' which thing Mary
had in view in " hearing " this doctrine to sustain her
(32) Theoph.
14 THE INTRODUCTION.
soul, and to obtain the end of it : for nothing will it
profit me to " gain the whole " multitude of things that
are in this world, if I " lose '' this " one necessary," which
is, the salvation of my soul, with the grace and favour of
Almighty God. So that I ought, with great feivour, to
procure what holy David says : — " One thing I have
asked of the Lord, this will I seek after, that I may dwell
in the house of the Lord all the days of my life:'' (33) to
see by contemplation the excellency of His glory, of His
divine will, and of His delights, loving what I see, and
pursuing what I love.
Particularizing this, I will reduce all my affairs to this
one necessary, which the apostle from point to point
explains, saying : (34) " one body and one Spirit,'' " one
hope of your calling," " one Lord, one faith, and one
baptism," one mediator, "one God and Father of all;''
so that I must detest and renounce every desire or pursuit
of things contrary to the unity of the mystical " body "
of the Church, of the Holy " Spirit '' who governs the
same, of the " hope " of my salvation, of the vocation that
calls me, of the faith of which I make profession, of the
" baptism " I have received, of the Mediator Jesus Christ
who has redeemed me, of God our " Lord " who has
created me, of the " Father " who regards me as His son,
and will make me inheritor of His celestial Kingdom.
3. The third unity proper to the contemplative (35) life,
is, in the right use of the senses and interior powers of the
soul, reducing them all to union, wholly attending to the
knowledge and actual love of Almighty God : and for
this reason Christ our Lord said to Martha, — " Thou art
troubled and perplexed with many thoughts, affections,
and cares, but the most necessary point is, that thy soul
(33) Ps. xxvi. 4.
(34) Ephes. iv. 4. ; 1 Tim. ii. 5. (35) S. Aug. ib.
ON THE ACTIVE AND CONTEMPLATIVE LIFE. 15
be one, that is to say, united and recollected within itself;
one in her sensual affections, reducing them to union with
the spirit, and mortifying the rebellions of the flesh ; one
in her will, referring her whole will entirely to the will
of Almighty God, renouncing all will or contentment to
be taken in creatures ; one in her cares, abridging them all
in one, to become agreeable to the divine bounty, leaving
the rest to His providence ; one in her thoughts, gathering
them all together, nor to think of any other thing but
only of God, resisting distractions and wanderings as much
as is possible, considering the frailty of our present con-
dition ; one finally in love, placing it wholly in one only
infinite good, who shall satisfy and satiate it, saying with
David, — " What have I in heaven, and besides Thee what
do I desire upon earth ?" (36)
Chap. VI. On the excellencies of the contemplative
LIFE.
Our Lord Jesus Christ concludes His intention, saying,
" Mary has chosen the best part which shall not be taken away
from her."
1. In which words it is first to be marked, (37) that
although our Saviour said that Mary had chosen the better
part, viz., contemplation, because she liberally applied her-
self to this sort of life, yet the spring and root of this elec-
tion was, the grace and inspiration of Almighty God, which
moved her will to make this choice : for in the manner of
living is verified that which our Lord said to His apostles,
— " You have not chosen me: but I have chosen you."(38)
For it appertains to the Holy Ghost, who imparts other
graces, to impart also this, inspiring it to whom He pleases,
(30) Ps. Ixxii. 25. (37) S. Th. 2. 2. q. clxxxii. art. 1 et 2.
(38) Joan. xv. 16.
16 THE INTRODUCTION.
and to whom it is convenient for His salvation and per-
fection.
2. But that none may excuse themselves from applying,
as much as they can, to obtain this grace, Jesus Christ
said, that Mary had chosen this " best part '' of the con-
templative life, which in the judgment of the same Lord,
is better than the part of Martha, which is the active life,
because it is more united with the sovereign good, whence
" every best and every perfect gift " proceeds. For it
makes a man more like Almighty God and His angels ; —
it perfects the two most noble powers of the soul, which
are the understanding and the will; — illustrating the
understanding with the most excellent act of wisdom,
which is the knowledge of God, and inflaming the will
with the most heroic act of charity, which is the love of
the same God ; — and as from this the love of our neigh -
bour proceeds, even so from contemplation proceeds the
perfection of exterior works, producing fervour of spirit,
sweetness, and integrity.
3. To these excellencies Christ our Lord has added
another, saying, that it should "not be taken away from herP
As if He had said, — •" Not for all thy reasons, Martha, nor
for thy complaints, will I take from Mary that part which
she has chosen, to make her take thine, although it be
good, because hers is better :" this our Lord accomplishes
in three ways : —
i. First, whomever He has, by special vocation, called
to this sort of life, He, on His part, never takes it from
them, nor desires that others should take it from them,
nor that they should suffer themselves to be withdrawn
by any persuasions, or human apparent reasons, but wills
that they should persevere in their vocation to death.
ii. Secondly, those whom once He has drawn by His
inspiration and motion to this sovereign exercise, according
ON THE ACTIVE AND CONTEMPLATIVE LIFE. 17
to the times and hours designed, He never withdraws them
from it, nor desires that others withdraw them, or divert
them from it under any pretended titles of virtue; but,
on the contrary, He defends them as He defended Mary,
and says in their favour that of the Canticles, (39) " I
adjure you, O ye daughters of Jerusalem, that you make
not the beloved to awake till she please,'' that is to say,
that you disquiet not the sweet sleep of her contemplation,
nor disturb the discourse she hold with me, until she has
satisfied her longing and necessity, because her will being
conformable with mine, she will leave her sleep when I
wish her to do so ; (40) as also, when either charity towards
her neighbour, or obedience to her superior, requires
otherwise, promptly and readily she will assent to them.
iii. Lastly, never will Almighty God take contempla-
tion from His elect here beneath, but will perfect it. For
although death causes the exercises of the active life to
cease, yet neither ceases, nor ever shall cease, the contem-
plation of God, in which consists felicity and life eternal:
and as St. Augustine says, (41) "in heaven we shall
behold and see, we shall see and love, we shall love and
praise; we shall see without end, love without loathing,
and praise without weariness ;" this function, this affec-
tion, and this exercise will be common to all, in it we
shall continue for ever and ever. Amen.
Chap. VII. On the excellency of the mixed life, or
LIFE COMPOSED OF BOTH, COMPREHENDING THE ACTIVE
AND CONTEMPLATIVE.
(42) With great mystery does Christ our Lord call the
(39) Cant. ii. 7.
(40) S. Th. 2, 2. clxxx. art. 4. et clxxxi. art. 4.
(41) Lib. TJlt. de Civitat. Dei ad fin.
(42) S. Th. 2. 2. q. clxxix. a. 2. ad 2. S. Aug. lib. 19. de Civit. Dei.
vol. m.-s.
18 THE INTRODUCTION.
life of Mary a part, being compared with that of Martha,
to give us to understand that there is another most excel-
lent life, which is composed of these two parts as a whole,
and comprehends the exercises of both, the contemplative
and active life, especially the most noble of them, which
tends to the profit and good of souls.
1. This life, as St. Thomas says, (43) Christ Himself
chose as the more perfect, at such time as He was to
preach : and at the same time, it was likewise practised by
His precursor, St. John, and in him was imitated by His
apostles, and since by the sacred doctors, and other illumi-
nated saints of the Catholic Church, who, like the angels,
mounted up even to the last degree of the ladder on which
Almighty God leaned, uniting themselves with Him by
contemplation, and then descended down to the foot of
the same ladder, (44) at which Jacob lay asleep, to waken
and encourage men to the service of their Creator.
2. And although this perfection is very rare, as Cassian
says, (45) and granted to few, notwithstanding all spiritual
persons ought to aspire to it, according to their vocation;
inasmuch as the contemplative life, when it is perfect with
the love of God, presently engenders a great love of our
neighbour, and zeal for His salvation, which, as the holy
Fathers say, (46) is the most precious gift we can offer to
Jesus Christ, becoming His co-adjutors in the conquest of
souls : in such a manner that the self-same contemplation,
to accomplish the will of Almighty God, interrupts her
own works, to gain souls which love and glorify the
same God. (47)
3. And even as Martha beholding the quietude of her
(43) S. Th. 3. p. q. xl. art. ]. ad 2 et.3.
(44) Gen. xxviii. 12. (45) Collat. xix. cap. 9.
(46) Eichard de S. Vict. lib. i. de cont. cap.40et 44. S. Greg.
horn. 12 & 15, in Ezecb. S. Dion. lib. de celest. Hier. cap. 3.
(47) S. Th. 2. 2. q. clxxxii. art. 2. Gen. xxx. 1.
ON THE ACTIVE AND CONTEMPLATIVE LIFE. 19
sister Mary, complained of her to Christ our Lord, the
master of both, praying Him to command her to help
her; — even so by another extremity, Eachael, who is a
figure of the contemplative life, seeing the fecundity, and
great number of children which her sister Lia had, who
represents the active life, complained to Jacob the husband
of both, and said to him — "Give, me" as many "children"
as my sister, or else I die from sorrow; for whoever at-
tains to perfect contemplation and the love of God, desires
with St. Paul, to engender spiritual children to Christ, (48)
— and this zeal burns his bowels, and he dies with
sorrow when these die, and lives with joy when these
live.
4. This is the sum of those things which the active
and contemplative comprehend, and of that which is com-
posed of them both, which I am to procure to the utmost
of my power, craving them of our Lord Jesus Christ,
with these or the like colloquies.
Colloquies. — 0 most sweet Jesus, who lodgedst in
the house of Martha, where her sister Mary so fortu-
nately found Thee ; vouchsafe to lodge in my soul,
cleansing it, and adorning it, with the exercises of the
active life like to Martha ; yet in such manner, that
jointly it hear and contemplate Thy holy doctrine
with Blessed Mary. Amen.
0 most compassionate Saviour, who reprehendedst
the indiscreet solicitude and trouble of Martha, and
appro vedst the quietude and tranquillity of Mary, per-
mit, I beseech Thee, that I may so exercise myself in
the works of the active life in Thy holy service, that
I be not molested with its cares, calming them with
the peace and tranquillity of the contemplative life.
Amen.
0 lover of souls, for whose sake Thou art come into
(48) Gal. iv. 19.
20 THE INTRODUCTION.
the little dwelling of this Vorld, desiring to lodge
with them, grant that, with Mary, I so choose the
better "part," that I forget not that good part
allotted to Martha, labouring for the good of souls,
to the end that both they and I may devoutly lodge
Thee as Thou desirest, that so Thou mayest hereafter
lodge us in Thy heaven as we desire. Amen.
O my good, and my glory, suffer not that I be so
solicitous for the good of others, that I be forgetful
of myself, or become negligent in contemplating Thy
divine doctrine. Bridle, (49) 0 Lord, the pride of
Martha, that she intrude not upon the place and time
appertaining to Mary ; and so dispose of Mary, that
she leave not her sister Martha all alone. Amen.
O Redeemer of sinners, who at the prayers of
Mary and Martha, didst raise again their brother
Lazarus, grant to all the faithful of Thy Church, that
we may join together in prayer for our sinful
brethren, that Thou mayest vouchsafe to raise them
again to the life of grace ; by which we may begin to
exercise the works of these two lives, active and con-
templative, with such perseverance, that we may all
obtain the life eternal. Amen.
Chap. VIII. On the excellent manner in which our
Lord Jesus Christ has joined the contemplative
life with the active.
It remains that we declare that most excellent manner
in which Christ our Lord, in the time of His preaching,
united these two sorts of lives for our example; — which
He did in two ways.
1. First, by dividing the time in two parts, giving the
day to his neighbour, and reserving the night for prayer, (50)
according as St. Luke recounts: — "He went out into a
mountain to pray, and He passed the whole night in the
(49) Luc. x. 41. (50) S. Greg. lib. vi. mor, c. 24.
ON THE ACTIVE AND CONTEMPLATIVE LIFE. 21
prayer of God." (51) In which words are remarked the
preparation which Christ our Lord made for His prayer,
the time He continued it, and the fervour with which He
performed it, not for any necessity of His own, but for
our example.
i. His preparation was, in choosing all that might assist
recollection, as, the place, the time, and company: for He
chose a solitary place, the season of the night, which is
most silent, and was alone, without any other witness of
His prayer, than His eternal Father, to whom He prayed
in the hidden secret of His heart. (52) — ii. The time His
prayer lasted was long, passing all the night in this holy
exercise. — iii. And He persevered in it, until the morning,
because ordinarily, one attains not to the height of con-
templation, without most strict recollection, and long
wrestling like another Jacob, from the evening "till
morning," (53) to obtain the benediction of Almighty God.
For this cause the Wise man says, that "better is the
end of prayer, than the beginning," (54) presupposing,
that there ought to be some distance between the be-
ginning and ending, and consequently, that it ought to be
long, obtaining much more perfection in the ending than
in the beginning. The excellency of the prayer of our
Lord, the Evangelist describes with those phrases with which
the holy Scripture ordinarily declares very high things,
calling it, "the prayer of God," that is to say, a high and
elevated prayer, a prayer worthy of Almighty God,
whereby, as Jeremiah says, the man that is "solitary,"
does silently raise himself above himself, (55) and ascends
even to the uniting of himself with Almighty God.
2. The reason why this prayer is called "the prayer of
(51) Luc. vi. 12. (52) Marc. vi. 46. (53) Gen. xxxii. 29.
(54) Ecclcs. vii. 9. (_55) Thren. iii. 28.
22 THE INTRODUCTION.
God," is, because all that is in it is from God, containing
four most excellent properties all from God : —
i. The first property is, that it proceeds from the self-
same Go d, and from the inspiration of His divine Spirit,
who, as St. Paul says, "Himself asketh for us, with un-
speakable groanings," (56) inspiring us with the medi-
tations and affections of the things we ought to ask, and
the fervour with which we ask (57) them; for otherwise
that prayer will prove very dry, which does not proceed
from His inspiration.
ii. The second property is, that it is made in the pre-
sence of Almighty God, exercising the memory and the
understanding only in God, conversing with Him, without
diverting itself to any other thing not directed to God,
conformable to what David says, — " I will enter into the
powers of the Lord; 0 Lord, I will be mindful of Thy
justice alone," (58) that is to say, of Thy only bounty and
felicity, and other perfections which I meditate.
iii. The third property is, that the matter or subject of
all the affections, desires and petitions "be of God," or
what God wills and requires, and be only for the glory of
Almighty God : in such a manner that one neither desire nor
ask for aught, which is not first identified with the will
and glory of Almighty God; — above all that he ask or
demand God Himself, contenting himself with nothing
less than Him, saying with holy Moses, Lord, " show me
Thy face" (59) that I may know Thee, for Thou alone
wilt suffice me, and in Thee alone all good whatsoever is
contained.
iv. Finally, this prayer is called "the prayer of God,"
the end and fruit of which is, union and transformation
into the same God by perfect love, which renders us wholly
(56) Rom. viii. 26. (57) S. Bon. opusc: de Itinerit. setern. ii. dist. 5.
(58) Ps. lxx. 16. (59) Exod. xxxiii. 13.
ON THE ACTIVE AND CONTEMPLATIVE LIFE. 23
like Him, as children who resemble their father. Hence
it is, that the works which proceed from the same prayer,
participate of the same excellency; and when the prayer
is the prayer of God, the justice will likewise be like
"the mountains of God," (60) and the mercy will be the
virtues of God : and they likewise who practise them,
will be, as the prophet David says, "gods" (61) by
participation.
This is that excellent prayer which Christ our Lord ex-
ercised, whose wonderful effects He discovered in the
prayer which He made at His holy baptism, and Trans-
figuration, as we shall further see in its place, to which
we all of us ought to aspire : for notwithstanding it be
high and difficult, yet with the inspiration and help of
heaven, it will be made most easy to us.
3. Out of this so divine recollection, Christ our Lord
issued to exercise the works of the active life, joining also
with them prayer, by another second means; — for com-
monly He began first by brief prayer, as He prayed when
He wrought the miracles of the five lbVes, healed certain
sick and possessed with devils, and when He raised up
Lazarus. And the like He did in His other works, though
secretly : teaching us by this example, that the contem-
plative and active life, ought to fraternise together, not
only on the same day, and at different times, but even at
the same hour, accompanying the works of the active life
with some short prayer, and lifting up, as Jeremiah says,
"our hearts with our hands to the Lord in the hea-
vens ;" (62) — the hands to work, and the heart to pray, (63)
as has been said in the introduction of this book.
4. Lastly, the works of the active life, which Christ
our Lord exercised at this time, were most glorious to God,
(60) Ps. xxxv. 7; 2 Reg. ix. (61) Ps. lxxxi. 6.
(62) Thren. iii. 41. (63) S. Greg. lib. xviii. c. 5.
24 THE INTRODUCTION.
and most profitable to men, for after His baptism He began
to publish His law of grace, and to teach the doctrine of
evangelical perfection, which He explicated by admirable
sermons, elucidated by heroic examples, and confirmed by
evident miracles. The sermons being mingled with most
high reasons, and with words breathing peace. The ex-
amples were eminent in all kinds of virtues, performing
first by work, what He taught by word. The miracles
were wonderful in all sorts of things, and profitable to all
sorts of persons, in their bodies and in their souls, inter-
mingled with admirable virtues, manifesting His almighty
power, and the divinity of His Person.
This in short was the life of our Lord Jesus Christ in
the time of His preaching ; — whence we may gather, that
the four things which shone forth in Him, viz., prayer,
preaching, examples and miracles, may serve for ample
matter of meditation in this third part, and shew the ex-
cellence of the contemplative life, though my intention be
not to meditate them all, but only the more important of
them. Nor will I tie myself to the order in which they
succeeded each other, that I may gather together such
meditations as have a relation to each other, and are
directed to the same end ; so that persons desirous of
some particular virtue, find joined together, sundry medi-
tations which may further their object.
5. And as these meditations are proper for those who
pass from the state of beginners, to the state of proficients
in virtues, it seems good to admonish them of that which St.
Augustine says in these memorable words : — " Many there
are, who in the beginning of their conversion pray very
fervently, and with great attention and devotion; but a
little after they languish, and pray loosely with distractions
and remiss affections; afterwards they pray coldly with
aridity and dryness of heart ; lastly, they pray negligently
ON THE ACTIVE AND CONTEMPLATIVE LIFE. 20
with great interruptions and losses." (64) And the worst
is, that with all this they hold themselves as secure,
not dreaming that "whilst they sleep," their "enemy
watches," and stand in great danger of dying by his hand ;
for which reason Christ our Saviour said, "that we ought
always to pray," (65) without intermission ; that is to say,
to pray with such fervour and perseverance, that we cease
not, nor give not over the exercise of prayer, preparing
ourselves to it with such diligence, that being favoured of
His divine Spirit, it may merit the name of " the prayer
of God."
(64) In Ps. Ixv. in fine. (65) Luc. xviii. 1.
MEDITATIONS
ON THE
CHIEF MYSTERIES OF OUR LORD'S LIFE,
TEACHING AND MIRACLES,
FROM HIS BAPTISM UP TO THE END OF HIS PREACHING.
L-MEDITATIONS ON THE LIFE OF OUR LORD'S
PRECURSOR, ST. JOHN.
MEDITATION I.
ON THE MARVELLOUS LIFE AND PREACHING OF ST. JOHN THE BAPTIST,
UNTIL THE BAPTISM OF CHRIST OUR LORD.
Before the meditation of the baptism (1) of Christ our
Lord, Jet us make one concerning the Baptist, as well
because the order of the history requires it, as also because
there are to be seen practised in them, the fundamental
virtues of evangelical perfection.
POINT I.
The glorious Baptist, even from his very infancy,
remained in the desert for many years, until the time when
he began to preach, leading there a miraculous life : in
which he made himself very renowned, especially in those
four virtues which are the four pillars, or bases, on which
evangelical perfection is built and founded.
1. First he excelled in penance and corporal austerity,
which he exercised in all things with the greatest rigoui.
i. His food was " locusts and wild honey," which he
found in the open fields ; his apparel, a garment of camel's
(1) Luc. iii. 3 ; Matt. iii. 1 j Marc. i. 4.
28 MEDITATION I.
hair, girt with a girdle rough and painful. His chamber
and lodging a cave, or pent of some ruinous rock ; and
his bed, the bare ground, enduring with unspeakable
patience, the colds, heats, arrti common injury of the air.
ii. All this he endured, not in punishment of his sins
past, being sanctified from his mother's womb, so as never
to have committed any grievous sin ; but to preserve him-
self the better even from the least offences, to subdue his flesh,
to render it subject to the spirit, and to dispose himself to
receive the gifts of heaven, which are not obtained ordi-
narily, but by such hard and painful asperities.
Hence will I draw internal desires to imitate this saint
wherein he is imitable, conformably to my feebleness,
embracing corporal austerity as much as I may, chastising
my flesh, and offering it up as " a living sacrifice wholly
pleasing unto God :" (2) not only for the ends before
mentioned, but also in satisfaction for many sins, which I
have committed by means of it.
And because this is the proper livery of all the servants
of the celestial king, since, as Christ our Lord says, those
who walk a contrary way, " are in the houses of earthly
kings,'' (3) and glory to serve them, — I, O eternal king,
will rejoice to be Thy servant, and henceforth will clothe
myself with this selfsame livery, wearing upon my flesh
Thy mortification, as this Thy holy forerunner did.
2. Secondly, he employed himself in prayer, perpetual
and very sublime contemplation, having by a singular
privilege, the Holy Ghost Himself for master, who led
him "into the wilderness, and spoke to his heart,'' (4)
teaching him and comforting him with marvellous illus-
trations and consolations, far more abundant than those of
(2) Rom xii. 1. (3) Mat. xi. 8.
(4) Ose. ii. 14.
ON THE PREACHING OF ST. JOHN THE BAPTIST. 29
Moses, Elias, David, and all the prophets that went before
him. (5)
i. And amongst other reasons I will consider this; that
as it is impossible to live without some delight, so the
more one deprives himself, for the love of God, of the
delights of the flesh, with so milch greater abundance will
he receive the delights of the spirit. For even so, St. John,
wholly renouncing the riches, honours, dignities, and
delights, of his father's house, and afflicting so rudely his
own flesh, God rewarded him a hundred fold, imparting
to him ineffable celestial joys, in such a manner that the
desert was his house of recreation, his cavern or hole was
to him a heaven, and his solitude procured him the com-
pany of angels, and of God Himself. (6)
ii. Hence will I derive great willingness to endure hard-
ships and subjection of the body, since God rewards them
with the delights of heaven : as also to addict myself to
prayer, and to conversing with God our Lord, from whom
such consolation and comfort is received: endeavouring to
climb " the mountain of myrrh,'' and "the hill of frank-
incense," (7) because the one helps the other. And to
this effect I will beseech the Holy Ghost to be my tutor
interiorly, not leaving for this those spiritual tutors whom
God has appointed here on earth, for I will not aspire to
enjoy the privilege granted by our Lord to this blessed
Baptist.
3. Thirdly, he excelled in great fortitude and constancy,
persevering so many years in these two kinds of painful
exercises. And it is very probable that during this time,
he suffered several great temptations and attacks of the
Devil. For if our Lord Jesus Christ endured them in
the forty days He withdrew Himself into the desert ; how
(5) S. Greg. lib. xviii. mor. c. 8.
(6) S. Greg. lib. i. dial. c. 1. (7) Cant. iv. 6.
30 MEDITATION I.
many more did St. John endure in the course of so many
years, leading there so admirable a life? At which the
Devil was mad with anger, desiring to supplant him,
greedy as he always is to swallow down the sweetest mor-
sels, (8) and persuaded himself that he should soon drink
up the " river Jordan," (9) that is to say, this most per-
fect and penitent saint.
He also represented to him the delights which he might
have in his father's house, and amongst his kindred ; the
dignity of priesthood which fell to him by inheritance;
the horrors of the life he had undertaken, and assailed
him with other similar invisible and visible attacks; all
which were permitted by our Lord for the exercise of this
saint, to cause him to increase in all sorts of virtue and
fortitude, since he resisted valiantly, and ever triumphed
over his enemy.
4. Fourthly, he made himself admirable for purity of
heart, avoiding even the least offences, with fervour
increasing in all these virtues ; and on this account St.
Luke says, that he grew and was strengthened in
spirit: (10) that is, that he grew both corporally and
spiritually : because the Holy Ghost comforted and assisted
him, accomplishing in him that which David said: — " Bless-
ed is the man whose help is from Thee," (11) because by
Thine aid, " in his heart he hath disposed to ascend by
steps," and he shall " go from virtue to virtue, until he
shall see the vision of the God of gods in Sion."
These four virtues in which St. John made himself so
remarkable, are the most efficacious of all others to attain
to the summit of perfection, and to become great in the
sight of God, which I will beseech Him, by the merits of
this saint, to grant me according to my state and condition
of life.
(8) Habac. i. 16. (9) Job xl. 18.
(10) Luc. i. 80. (1 1) Ps. lxxxiii. 6, 8.
ON THE PREACHING OF ST. JOHN THE BAPTIST. 31
Colloquy. — 0 Holy Spirit, fortify my feeble spirit,
to the end that, after the example of this valorous
precursor, I may with rigour chastise my flesh,
courageously resist the malignant spirits, and make
daily progress in contemplation, and in celestial
virtues, increasing like the light of the morning,
until the height of the perfect day. Amen.
POINT II.
Having attained man's estate, (12) he walked upon the
bank of the river Jordan, to preach baptism and penance
for the remission of sins, saying, — " Do penance : for the
kingdom of heaven is at hand," (13) and many from Jeru-
salem and all Judea went forth to him, and were baptized
by him, confessing their sins.
Here we are to consider, i. what moved St. John to these
exercises of preaching and baptizing: — ii. with what spirit
he performed them: — iii. what things he preached: — iv-
and the fruit and profit of his preaching.
i. First, He that moved him was the Holy Ghost, — even
He who had drawn him into the desert : for it is the pro-
perty of this divine Spirit, after He has made His elect
most perfect, to move them to procure the perfection of
others. This was the reason which moved St. John, with
which he issued forth to preach and prepare unto Christ
our "Lord a perfect people.'' (14) Moreover, having
dwelt so many years within the most secret cellar of the
wines of God, (15) inebriated with the most strong wine of
charity, she herself forced him to issue forth of his retire-
ment, to invite men to the service of her beloved ; for thus
the love of God and our neighbour, and obedience to the
inspiration of the Holy Spirit, draw men forth in public,
and make them manifest themselves to Israel. Whence
(12) S. Th. 5, 2. q. xxxviii. (13) Matt. iii. 2; Luc. iii. 3.
(14) Luc. i. 17. (15) Cant. ii. 4.
32 MEDITATION I.
I will draw motives that I ought to imitate the like
exercises, if I would not err in discharging my duty.
ii. Secondly, the spirit with which he preached, was
on the one part zealous and terrible, as that of Elias, and
on the other part merciful and compassionate, as of another
Moses; for treating with the Pharisees and Sadducees,
most obdurate people, he used great zeal, with terrible
words, and fearful threatenings, saying unto them : — " Ye
brood of vipers, who hath shewed you to flee from the
wrath threatened against you? Think not to say within
yourselves, We have Abraham for our father," for that
will avail you little, yourselves being evil : "for God is
able of these stones to raise up children to Abraham, (16)
in whom He will fulfil His promise." Furthermore, he
received a great number of people, of publicans and soldiers,
with great mercy and benignity, without excluding any
one, giving them wholesome counsel to accomplish their
charge, to hurt none, to do good to all, and jto give alms
according to their means.
iii. Thirdly, the matter or subject of his sermons was an
exhortation to penance, to " bring forth fruits worthy of"
it, to which he induced them, with the hope of an eter-
nal recompence, because the kingdom of heaven was at
hand, as also by the threats of eternal punishment, for
that " the axe was laid to the root of the tree, and that
every unfruitful tree should be cut down, and cast into
the fire :" and that God held " His fan in His hand, to
cleanse the floor '' of the world, and to " gather the good
wheat into" His celestial granaries; and "the chaff,"
which are the wicked, He will burn with unquenchable
fire.
All this will I apply to myself, exhorting myself to do
penance for these two reasons; — hope of reward, and fear
(16) Matt. iii. 7.
ON THE PREACHING OF ST. JOHN THE BAPTIST. 33
of punishment ; imagining that perhaps "the axe" is already
"laid to the root of the tree" of my life to cut it down,
and that unless I amend, I shall become " the chaff,"
which shall be cast into everlasting fire.
iv. Fourthly, the fruit of his preaching was most
abundant, inasmuch as an innumerable multitude of people
of all conditions ran to him and obeyed him, suffering
themselves to be baptized by him, with such great signs
of humility and repentance, that they confessed and de-
clared their sins to him. (17) And that which is most
admirable, is, that he persuaded them without working
any miracles; though indeed his whole life was nothing
else, but a most continual and remarkable miracle. Hence
is to be seen, the efficacy of the exemplary life of him
that preaches, to persuade that which he preaches, although
the thing be very difficult, and the auditors of an ob-
durate heart.
Colloquy. — 0 eternal Father, raise up in Thy
Church many imitators of this great precursor to Thy
Son, preparing Him a perfect people, preaching His
holy law with zeal and mercy, confirming by their
life, that which they teach by word, that they may
gather a rich harvest of many souls into life eternal.
Amen.
POINT III.
The authority of St. John increased so greatly with the
people, that they supposed, as St. Luke says, that he was
the Christ and Messiah promised to them; and some of
them indeed held him to be so. But the holy precursor
understanding this, whether by revelation from God, or
by their words and their behaviour toward him, presently
contradicted them, saying, "I indeed baptize you in water
unto penance, but He that shall come after me, is mightier
(17) Matt. iii. 6. Marc. i. 5.
Vol. m.-3.
34 MEDITATION I.
than I, whose shoes I am not worthy to bear; He shall
baptize you in the Holy Ghost and fire." (18)
1. Here weigh the rare humility of John the Baptist,
which he discovered in three heroic acts, in the very midst
of this his greatness.
i. The first act was, not to become proud by reason of
that austere life which he had led, nor of those excellent
gifts and favours which he had received from God in con-
templation, nor of the applause of the people, nor of the
good opinion they had of Him, nor the great honour
which every one paid him. A very rare thing, as St. Ber-
nard says, (19) and found in very few eminent saints, to
join humility, with innocency and much honoured sanctity.
And in this St. John, although a Nazarite, differed from
others, inasmuch as he nourished not in himself, one hair
of high thoughts, (20) but always cast deep roots in the
abyss of his own nothing.
ii. The second act was, publicly to confess his own base-
ness, and the greatness of Christ our Lord, saying : — " al-
though you esteem me to be so great, know that there is
another greater than I, and much more powerful in word
and work, who surpasses me, not merely in some one
thing, but is so great, that I am not worthy to be the
least of His slaves, nor to have the basest office in His
service, which is to untie the latchet of His shoes."
Hence we see, that the perfectly humble, the more holy
he is, so much the more vile and base does he hold him-
self in the sight of God our Lord, considering himself
unworthy, even to be His slave ; and not content to have
this opinion of himself, desires that every one esteem
him so.
(18) Matt. iii. 11.
(19) Ser. 3. in Cant. & 42, & ep. 42. S. Greg. lib. i. raor. cap. 26.
(/20) Num. vi 18, & seq.
ON THE PREACHING OF ST. JOHN THE BAPTIST. 35
iii. The third act was, the contempt of his own baptism,
to countenance and aggrandise that of Christ's, saying
that his was of water only, without power to pardon sins,
or to cleanse the soul : but that another would come, who
would baptize them with a baptism, which should give to
them "the Holy Ghost," together with the "fire" of
divine love. In this is discovered how the perfectly
humble man undervalues and depreciates his own works,
inasmuch as they are his, desiring that men should make
no more account of them than they deserve, so that the
works of Almighty God may be magnified by every one
as reason requires.
2. Weighing these three acts of humility, I will excite
myself to a great confusion to see myself destitute of
them, and following pride, which conducts me the con-
trary way : and I will conceive very great purposes, to
imitate them according to my state and condition ; for
without this humility, there is no true sanctity, nor as-
sured greatness, nor can I accomplish my charge, so as to
make myself acceptable to God and His angels, and
edifying to my neighbour.
Colloquy. — 0 glorious precursor, my soul rejoices
to see thee so humble amidst so many honours which
thou receivest from God and men. Beseech our Lord,
who gave thee this rare humility, to impart to me
some part of it, for fear lest I lose by my pride, the
good which God has given me by His grace. 0 my
soul, since thou hast such great occasion to humble
thyself, because of the great spiritual poverty and
misery, confess what thou art, and despise thyself
as thou deservest : for, as much as the humble rich
man is agreeable to God, so much the " poor man
that is proud " (21) is displeasing to Him.
(21) Ecclus. xxv. 4.
36 MEDITATION II.
MEDITATION II.
ON THE QUESTIONS PUT TO ST. JOHN CONCERNING HIS MISSION ; AND OF THE
TESTIMONY ■WHICH HE GAVE OF CHRIST OUR LORD: DISCOVERING HIS SIN-
GULAR HOLINESS AND HUMILITY.
The rumour increasing amongst the people, that St.
John was the Messiah whom they expected, the Jews sent
certain priests and Levites from Jerusalem, making some
particular demands to know who He was : in his answers
to which St. John displayed four most excellent acts of
humility, which are the foundation of spiritual life in the
highest degree; and with which many others go in com-
pany, as well as of virtue, as of others.
POINT I.
The first was— "Who art thou?" Art thou the Christ
expected to come? "And he confessed, and did not deny :
and he confessed," saying, "I am not the Christ." (1)
1. In which answer shone forth that most heroic act of
humility of this saint, in which he was so firmly founded,
— in no wise to usurp the honour of Jesus Christ, but to
render all to Him whose it ivas, and to whom it belonged ;
for he instantly affirmed the truth with strong assevera-
tion, and without denying that he was not Christ ; which
he would have ratified and repeated a thousand times if
his questioners had persevered in asking. For even as
pride greatly affects the excellency of Jesus Christ, and
to be as God ; (2) even so humility extremely detests so
devilish a presumption. And as this pride expelled Lu-
cifer and his angels out of heaven, and Adam and Eve
of Paradise; and has cast headlong into the depths of
hell, many princes and mighty monarchs of the world,
and is a sign of the reprobate sons of Satan, who is king
of the proud : even so the contrary, — humility, has pre-
(1) Joan, i, 20. (2) Is. xiv. 12; Ezecb. xxviii. 2; Job x. 6.
ON THE MISSION OF ST. JOHN THE BAPTIST. 37
served the angels of heaven in their excellency ; and the
holy precursor, and the apostles of Christ, (3) with great
constancy refused all sort of adoration and divine honour
offered to them ; this being a true mark of the elect, who
in all, and through all, seek to subject themselves to Al-
mighty God, desiring that all honour be given to Him
alone, and that He may be glorified by all, as is His due. (4)
2. I will likewise consider the subtilty of Satan, who
envious of the sanctity of St. John, seeing that he could
not supplant him by different temptations which he had
contrived, devised this by which there was offered to him
divine honour, imagining that with this he would be
overcome, as he himself had been overcome by it. In the
same manner he tempts the saints, making them offers of
greater honours and dignities than they deserve, thereby
to cause them to stumble : but the elect, founded in true
humility, knowing themselves, detest all manner of dignity
or pre-eminence whatever, of name, title or place which
surpasses their merits, contenting themselves with that
which belongs to them, for fear of losing both the one and
the other, and rather on the contrary, the more they see
themselves esteemed and honoured, the more do they
humble themselves, as the Wise man says, (5) to honour
God
Colloquy. — 0 most mighty God, who truly art
honoured by the humble : give me true humility by
which I may yield unto Thee the honour which Thou
deservest, and utterly detest that which I myself
deserve not Amen.
POINT II.
The second demand was, — " Art thou Elias? And he
said I am not." "Art thou a prophet? And he an-
swered, No."
(3) Act. xiv. 13. (4) S. Gresr. 1. xxxiv. moral, c. 18.
(5) Ecclas. iii. 20.
38 MEDITATION II.
1. In which answers, the second act of heroic humility
shone in St. John, which he added to the former, for he
might have affirmed that he was Elias, in the manner that
our Lord had named him, that is, "in spirit," (6) but he
would not, answering to the sense in which he was asked,
to which he replied with great resolution, that he was not
He : for the truly humble man does not only refuse the
honour which he does not deserve, h\xt flies by all the means
he may, that very honour which he might accept. More-
over, the truly humble, loves the truth that is pure and
simple, without duplicity or disguise, especially in things
which serve for his humiliation : and for this reason he
simply confessed that he was not Elias.
2. He might more truly have said that he was a
"prophet," although he answered "no," in that sense in
which we ordinarily call them prophets who foretell future
things ; for the truly humble man invents devices in which
to conceal his own greatness, and to avoid the honour
which he deserves for them. On the contrary, the proud
man devises means to discover himself for more than
indeed he is, and to attribute to himself that honour
which is not due to him, although it be with lies and
exaggerations.
3. Lastly, to all this he answered with brief words?
and very dry, and so briefly and drily, as to use a flat
denial, or " No." For the truly humble are so far off from
kissing the hands of those that show them honour, or
applaud them with praises and flatteries, that they treat
them coldly and harshly : they seek not to be repaid with
honour and fame, and take no delight, as Job says, (7) in
admiring " the sun" of worldly glory when he shines, nor
" the moon" of feme when she is at the full, and feels not
(6) Matt. xi. 14, (7) Job xxxi. 26.
ON THE MISSION OF ST. JOHN THE BAPTIST. 39
what they are in themselves, nor what others say of
them.
Colloquy. — 0 sun of justice, from whom Thy fore-
runner received so great a light, as to despise the
splendour of the world : vouchsafe to illuminate me
with the like light, which may so shut my eyes, that
they delight not to behold that which may blind me
with vanity. Amen.
POINT III.
The third demand was, " Wlio" then, " art thou, that
we may give an answer to them that sent us? What
say est thou of thyself ?"(8) He answered, "I am the voice
of one crying in the wilderness : prepare ye the way of
the Lord, as said the prophet Isaiah."(9)
In this answer was displayed the third act of heroic
humility in St. John, in which he so manifested the office
charged to him on God's behalf, as to discover at the same
time, that he reputed himself as nothing of himself : say-
ing, that his office was only to serve as the voice of the
herald of Jesus Christ, admonishing men to make them-
selves ready to receive Him.
1. He styled himself a "voice," because, as the voice
has not any being or substance of itself, but is dependant
on him that pronounces it; — even so he considered him-
self to have no other being or title in this office, but that
which he received from Almighty God, who spoke by
him, and whose voice he was : in which it is to be
observed how quick and sharpsighted humility is, to
acknowledge the gifts which she holds from God, and how
eloquent to manifest them when occasion is afforded ; not-
withstanding, he published them with words of humility,
manifesting his dependence on Almighty God, and his
(8) Joan. i. 22. (9) Isai. xl. 3.
40 MEDITATION II.
own nullity, to give the whole glory to Him to whom it
belongs.
2. Moreover, as St. John answered not that he was the
son of Zachary, and of the priestly tribe of Levi, but
that he was " the voice '' of Christ, glorifying himself in
that alone; even so he that is truly humble never makes
mention of his honourable lineage, nor of his relationships
according to the flesh, nor of the offices which he enjoys
by inheritance, but only of his being a servant of Christ,
consecrated to accomplish His holy will ; and this he says
he is, and nothing else conformably to the saying of Solo-
mon : (10) — " Fear God and keep His commandments :
for this is all man :'' that is to say, the true honour of
every man consists in this, and in this he ought to glory
above all things, contrary to the proud man, who boasts
of the glory which proceeds from his ancestors, and the
like.
3. I will further consider how St. John called himself
" the voice that cried, Prepare ye the way of the Lord :'*
because his life, his doctrine, his examples, and his words,
were nothing else but voices, which exhorted to sanctity
and perfection; — yes, the voice of God, whereby the great-
ness and majesty of Almighty God was made known, even
as a man is known by his voice. In imitation of which
I ought to endeavour to become the voice of Jesus Christ
in all my words, and in all my works.
Colloquy. — 0 eternal (iod, make me the voice of
Thine Only-begotten Son Jesus Christ, granting me
grace to lead a life so perfect, that it may be a voice
to publish His glory, attributing it not to myself, but
to Thee, from whom all good proceeds ; to whom be
all honour and glory, for ever and ever. Amen.
POINT IV.
Th e last demandy^aS^S^PKky then dost thou baptize
ON THE MISSION OF ST. JOHN THE BAPTIST. 41
if thou be not Christ, nor Elias, nor the prophet ?" St.
John answered : — " I baptize with water, but there hath
stood one in the midst of you, whom you know not, who
is the Messiah that is to come, who is greater than I, the
latchet of whose shoes I am not worthy to loose.' ' (11)
In this answer shone the fourth degree of heroic humi-
lity, which this holy precursor St. John possessed.
1. First, finding himself reprehended for usurping the
office of baptizing, whereas he was not a prophet, he
neither excused himself nor defended his mission for that
purpose. And although he might with truth have
answered, that he baptized because God had commanded
him, yet he refrained from justifying himself for fear of
gaining honour and authority to himself : for the humble
man rejoices in being reprehended even when he is fault-
less, not seeking to discover the secret of his honour,
except when it is to the honour of God, which he endea-
vours to promote on all occasions.
2. St. John advanced yet further, for in the presence
of those priests and Levites, he confirmed the testimony
which before he had given of Jesus Christ and of himself,
before all the people, depreciating his own person and his
Baptism, to exalt the person and Baptism of Christ our Lord,
as we have pondered at the end of the preceding medita-
tion. For this embassage being so remarkable, and his
answer having to be related to the whole senate of Jeru-
salem, he would discover who he himself was, and who
Christ was, that he might make tlim known to all the
world, that all might reverence Him for the Messiah;
that he himself might be esteemed only as a simple voice;
and the Baptism of Christ be of much greater estimation
than his, that so it might the better be received and
embraced by all.
(11) Joan. i. 25.
42 MEDITATION III.
3. Hence we are to understand with how great reason
Christ our Lord said of St. John, that he was not " a reed
shaken or moved with every wind," (12) but firm and stable
like the earth, because he was founded on his own nothing
it being generally the property of the humble, to show
themselves constant in their purposes, as well in humbling
themselves, as in exalting Almighty God, taking pleasure
in doing so before all the world, namely, in propagating
the knowledge of their own baseness, and the greatness of
Almighty God.
Colloquy. — 0 eternal God, who hast elaborated
with Thine own hand this pattern of humility, send-
ing him before Thy Son, who came to be his Lord
and master, help me that I may learn by these
examples to be truly humble, and by humility to
dispose my heart to receive the gifts of Thy holy
grace which Thou deniest to the proud, (13) and
grantest to the humble, elevating them from their
own baseness, to the height of Thy glory, world
without end. Amen.
2.-MEDITATIONS ON OUR LORD'S PUBLIC LIFE.
MEDITATION" III.
ON THE BAPTISM OF OUR LORD JESUS CHRIST.
POINT I.
Christ our Lord having completed the age of thirty
years, took leave of His holy mother, telling her that the
time was now come in which He was to manifest Himself
to the world, and to perform the office of a Redeemer and
master amongst men : at which she rejoiced greatly from
the desire which she had of our redemption ; and although
(12) Matt. xi. 7. (13) Jac. iv. 6.
ON THE BAPTISM OF OUH LORD JESUS CHRIST. 43
slie felt it some pain and loneliness that He should absent
Himself from her for some days, yet she supported it with
singular patience, making more account of the will of
God than of her own, and of our profit than her own
comfort.
Then our Lord Jesus Christ went directly to the river
Jordan, where St. John preached and baptized all such
publicans and sinners as sought to receive his Baptismal)
and hearing in their company St. John's sermon, He
presented Himself to be baptized. In which history are
to be considered the causes which moved Christ our Lord
to act thus.
1. The first was, to enter into his office of a preacher and
master, giving us an example of rare humility, the master
humbling himself to His disciple, and the Redeemer to
His redeemed, the Son of the living God to His precursor,
and the author of sanctity taking upon Him the form of
a sinner ; for Jesus Christ, the infinite wisdom and master
of all, sat down amongst the soldiers and publicans to
hear the sermon of St. John; and whereas He was most
pure and without all spot, would yet receive the Baptism
of sinners, as if He had been a sinner, not being obliged
to it by any other law than His own good will, which
made Him so humble Himself like other sinners : even
as in His infancy He received circumcision, like other
infants which were conceived in original sin.
Colloquy. — 0 most innocent Lamb, " that takest
away the sins of the world," what need hast Thou to
be baptized ? Why dost Thou wash Thyself amongst
a people bespotted with sin ? Thou, 0 Lord, will be
held for a sinner, although Thou art not, and I am
sad and pensive that I am not esteemed just, being
yet a sinner. 0 that my pride might be annihilated
by this singular act of humility.
(1) Matt, iii.; Luc. iii.; Joan, i.; S. Tho. 3, p. q. xxxvi.
44 MEDITATION III.
i. Hence I may learn, that every good beginning of great
things ought to be grounded in the exercises of humility, by
which we dispose ourselves to be employed by Almighty
God, who will work in us things altogether for His glory.
And for this reason Isaiah says, that those who are ordain-
ed to be saved, " shall take root downward, and shall bear
fruit upward :'' (2) as much as to say, that first, by humi-
lity, they are to hide themselves underneath the earth
like the roots of trees, and afterwards to manifest them-
selves by most glorious actions, as the tree manifests itself
by its fruits. Wherefore, O my soul, if thou desirest
that the tower of perfection which thou intendest to
build, should mount up to heaven, humble thyself to the
bottom of the earth : for the higher thou wilt raise thy
building, so much lower oughtest thou to dig and hollow
the foundations. (3)
ii. I will remark that humility is a great disposition
for baptism and penance, and for obtaining that purity
which is conferred on the soul by these holy sacraments,
confessing myself a sinner, and that I stand in need of
being washed and cleansed of my faults, saying to our
Lord with David: — " Thou shalt sprinkle me with hyssop,
and I shall be cleansed : Thcu shalt wash me, and I shall
be made whiter than snow.'' (4)
Colloquy. — 0 sweet Jesus, who for humility's sake
wouldst be washed by St. John, with his Baptism of
mere water, wash me with the water of Thy grace, in
virtue of Thy precious blood, mingled with the hyssop
of Thy humility. 0 my soul, embrace this sovereign
virtue which, like hyssop, gathers up the living water
of grace, and in virtue of the blood of my Saviour,
(2) Isa?. xxx'vii. 31. (3) S. Aug. ser. 10, de verbis Dora.
(4) Ps. 1. 9. S. Greg, in psalm. 1. penit.
ON THE BAPTISM OF OUR LORD JESUS CHRIST. 45
sacrificed on the tree of the cross by many torments,
to cleanse me from the leprosy of my sins. Amen.
2. The second cause of this fact was to work before teach-
ing; and before the preaching of a new Baptism of water
and of the Holy Ghost, to receive that of water only, lest
any should disdain to receive His Baptism, which was so
precious. So that by the way He honoured the Baptism
of His precursor, and approved it also by effect as He
received circumcision, giving to understand that He
approved that law, and reverenced the same as given by
God.
Hence I will gather the obligation we have of keeping
the piecepts and counsels of the holy Gospel, which is to
approve them by work, and highly to reverence them ; as
to violate the law is to infringe it in effect, despising as
the apostle says, (5) Him that gave it. And if our Lord
Jesus Christ would receive the Baptism of St. Jolm, it
not being of precept, to keep the counsel of His pre-
cursor; how much more reasonable is it that I should
keep His precepts and counsels, doing more things than I
am bound to do, especially in the way of humility.
POINT II.
Immediately that Christ our Lord demanded baptism
of St. John, and that he was upon the point to baptize
Him, the Holy Ghost revealed to him interiorly, that this
same man was the Messiah, for he had never as yet seen
Him, in flesh, upon which he refused to baptise Him,
saying : — " I ought to be baptized of Thee, and comest
Thou to me?" Christ our Lord answered him: — "Suffer it
to be so now, for so it becometh us to fulfil all justice." (6)
1. Here I will meditate, first, on the unspeakable joy
which St. John felt in his soul, as soon as he knew Christ
(5) Rom. ii. 4. (6) Mat. ill. 14.
46 MEDITATION III.
Jesus our Lord, renewing the former exultation which he
had, when he knew Him in His mother's womb. This
joy he accompanied with singular reverence and humility,
confessing of himself that he was a sinner, and stood in
need that Christ our Lord should wash and purify him
with the Baptism of the Holy Ghost : and wholly
astonished with admiration to behold Him so greatly
humbled, he exclaimed with these words: — "Tuventis ad
me?" "How comest Thou to me to be baptized ! Thou,
infinite God ! Thou Saviour of the world, and forgiver
of sinners ! Thou, who saoctifiedst me in my mother's
womb, comest Thou to me? To me, Thy creature? To
me, Thy servant? To me, a worm of the earth? And wilt
Thou that I baptize Thee with my Baptism of water only,
Thou who art the author of the Baptism of grace? O
most profound humility of my Lord !"
The like affections will I endeavour to excite within
myself, especially when I am to communicate, and will
jointly exercise myself in these two notions, of God our
Lord, and of myself, and in the affections which proceed
from both, which always go together, the one of them
aiding and assisting the other.
2. Secondly, I will greatly consider the answer of Jesus
Christ our Lord, which was wonderful. " So it becometh"
thee and me "to fulfil all justice," that is to say, the
whole work of sanctity. I, by humbling myself to be
baptized, and thou by obeying my command to baptize me.
Giving us this to understand, that all our sanctity consists
in humility and obedience; humbling ourselves before God
and men, and in obeying God and His lawful ministers :
embracing the three degrees contained in those two virtues.
i. First to subject myself to those ivho are greater than my-
self in respect of some pre-eminence they have above me,
either in dignity, office, age or understanding. — ii. The
ON THE BAPTISM OF OUR LORD JESUS CHRIST. 47
second, more perfect, to subject myself to my equals,
endeavouring to give them the greater honour, and the
better place, and to obey them in what they desire, it
being good, as if they were my superiors that did com-
mand me. — iii. The third most perfect, is, to subject
myself to myself, even to my inferiors, and that with such
resignation and promptitude, as if they were " better than1'
myself. (7)
By these degrees Christ our Lord walked, and practised
the sum of all justice and sanctity ; which we ought to
imitate, submitting ourselves, as St. Peter says, — " to
every human creature for God's sake," (8) in such things
as are conformable to His holy will, maintaining ex-
teriorly, as St. Gregory says, the authority and decency
which is belonging to the state of every one, according to
the rules of prudence. Moreover, with these two virtues,
we shall perform all that justice which belongs to God,
to ourselves, and to our neighbour; inasmuch as they
move us to respect and obey God, to mortify ourselves,
and to give good example to our neighbour, winning their
loves, and living in peace and amity with them.
All this Christ our Lord comprehended in His answer.
And with this spirit will I encourage myself to the
practice of these two virtues, saying to myself : " Thus
does it" become thee "to fulfil all justice," not a part,
but all; not with a half, but with a whole and perfect
heart : and though thou be great in the world, and
holdest some dignity in the Church, it imports thee to
accomplish all His justice, obeying and humbling thyself
as Jesus Christ did to His precursor."
3. St. John immediately obeyed, with the three degrees
or marks of perfect obedience, — in the manner of obeying,
by a punctual execution ; — in the promptitude of his will ;
(7) Phil. ii. 3. (8) 1 Pet. ii. 13.
48 MEDITATION III.
— in the submission of Ids judgment to the judgment of
Christ, obeying His word and baptizing Him with very
great reverence; for our Lord delights to see His servants
submit to His divine judgment, and not dispute His com-
mands, as St. Peter did, being yet imperfect, not permitting
him to "wash" his "feet;" (9) who thereby put himself
in danger of losing the friendship of Christ if he had
persevered in his refusal, as we will show in its proper
place.
POINT III.
The eternal Father beholding His only Son so greatly
humbled, reputed himself obliged to honour and authorize
him, to fulfil the truth of what he had said : — " He that
humbles himself shall be exalted :" (10) for even in those
things in which a man humbles himself, in the same is
God accustomed to exalt him ; and therefore if he hum-
ble himself to be held for an idiot, or a sinner, he exalts
him in wisdom and sanctity.
The means which the eternal Father used to honour
His Son in this occasion, were three, and those most
excellent; which we will examine in the very words re-
ported by the Evangelist.
"the heavens opened." (11)
1. The first means was, that the heavens opened with
marvellous splendour and division, which was formed in
the air.
i. And St. Matthew says, that "the heavens were
opened to Him," (12) that is, for His respect and for His
honour; showing that Jesus Christ our Lord was a man,
but not "earthly," and made of earth as the first man
Adam was, but a man "heavenly" (13) and descended
(9) Joan. xiii. 6. (10) Luc. xiv. 11. (11) Marc. i. 10.
(12) Mat. iii. l(i. (13) 1 Cor. xv. 48.
ON THE BAPTISM OF OUR LORD JESUS CHRIST. 49
from heaven : and by consequence, that His life and
doctrine, His laws and His works were all celestial. Also,
to signify, that by His means the gates of heaven open to
all those who imitate Him, because in imitation of Him
they should become men celestial; and by this means did
He verify the theme, which St. John took in his preaching,
saying, — " Do penance, for the kingdom of heaven is at
hand :" (14) which being opened to Christ our Lord, gave
us to understand, that they would be open to all those
who should do penance, and follow His doctrine.
ii. St. Mark says that He "saw the heavens opened :"
signifying, that our Lord Jesus Christ, by His infinite
wisdom, penetrated all the celestial secrets, so that He
might report to us as an eye-witness, all that which passed
above in heaven, and that by His means the heavens
should likewise be "opened" to us, so that being here
beneath in earth, as was St. Stephen, (15) we might see
and contemplate the secrets of heaven, and " have our
conversation" there. (16)
Colloquy. — 0 sweet Jesus, our heavenly Adam,
rightly did the heavens open to honour Thee, since
with Thy humility, Thou hast merited the same and
conquered them ; it is but reasonable that they open
themselves to invite Thee to mount to them, since
they are Thine. Sweet Lord, so open them to me,
that they be never shut against me : and for this
effect, blot out of my soul " the image of the earthly"
Adam, and imprint in it the image of the hea-
venly. (17) Amen.
" AND HE SAW THE SPIRIT OF GOD DESCENDING AS A DOVE, AND
COMING UPON HIM." (18)
2. The second means which the Father used to honour
His Son was to send dozen upon Him the Holy Ghost inform
(14) Mat. Hi. 2. (15) Act. vii. 55. (16) Phil, iii 20.
(17) Cor. xv. 49. (18) Joan. i. 32 ; Matt. iii. 17.
Vol. Ill— 4.
50 MEDITATION III.
of a dove, which reposed upon His head ; declaring by this
exterior sign, the plenitude of the divine Spirit which
dwelt within Him from the first instant of His conception,
reposing upon this rod and root of Jesse, (19) with the
immensity of His seven celestial gifts.
i. He descended in the form of a dove, — to signify ;
(a) The innocence, purity, and meekness of Christ, that
all men might understand, that although He was baptized
with the Baptism of penance, yet that He was no sinner,
nor had anything common with sinners, (20) but that He
was just, pure, simple, and like a dove, without the gall
of sin, anger, duplicity, or any guile.
(b) That He was not only pure from sin, but also that
He was " the Lamb of God that taheth away the sins of the
world" For as the dove in the time of Noah brought the
sign of the ceasing of the waters of the deluge; — so this
day the presence of Jesus Christ is a sign, that by His
merits He would cause to cease the deluge of sins which
drowned the world.
(c) That this our Lord should neither be solitary nor
unfruitful, but should engender and bring forth many chil-
dren, imitators of His innocence, of which He would make
one Church, united in one faith and one charity, whereof
He would say, " one is my dove." (21)
Colloquy. — 0 holy Spirit, I render Thee thanks
for the glorious testimony which Thou hast given of
the innocence and sanctity of our Saviour ; descend
upon me like a dove, replenishing my soul with
purity and sanctity. 0 that Thou wouldst " give me
the wings of a dove," (22) to fly into the holes of this
living rock, upon whom this day Thou didst repose,
to the end that my heart may repose interiorly with
His, uniting it with His by perfect love. Amen.
(19) Is. xi. 1. (-20) IPetii. 23.
(21) Cant. viii. 8. (22) Ps. liv. 7.
ON THE BAPTISM OF OUR LORD JESUS CHRIST. 51
ii. I may likewise dwell in thought on the great glad-
ness which the Baptist felt when he saw the Holy Ghost
come down upon Christ in the form of a dove, and the
joy with which he published the same to ail those that
had not seen it : beseeching the divine Spirit to illuminate
the eves of my soul, that she may see with the light of
faith, the gifts and inestimable riches which are contained
in Christ our Lord, that I may love and esteem Him as I
ought.
"and, behold, a voice from heaven, SAYING, THIS IS
MY BELOVED SON, IN WHOM I AM WELL PLEASED,'' (23)
3. The third means which the Father took to honour
His Son, was, to speak with a voice formed in the air, not
terrible and frightful, but most sweet and amiable, saying,
— " This is my well-beloved Son, in whom I am well
pleased :" every word of which has its particular
mystery.
i. The word " this," is as if He had said, " this '' which
appears a pure man, mortal and passible, — "this," who
humbles himself to appear a sinner, in being baptized
with the Baptism of sinners, — "this,'' upon whom this
dove reposes, — "this is my Son;" not my adopted son,
like other just sons who had gone before Him, but my
natural and Only-begotten Son at this present time by
means of baptism, but engendered and begotten from all
eternity, (24) as ancient as I, as wise and as holy as I
because He is God" as well as I: and by excellence is my
well-beloved, whom I cherish and love above all things
created or to be created ; whom I love as myself with an
infinite love. — ii. In Him " I am well- pleased," (25) and I
delight in Him, esteeming myself happy in having such a
Son, because He is always agreeable to me, doing all those
things which delight me. He had no need of this baptism
(23) Mat. iii 17. (24) Ps. cix. 3. (25) Joan. viii. 29.
52 MEDITATION III.
to make Himself more agreeable to me, being ever before
so agreeable to me, that none without Him tould be agree-
able to me, and for His sake also all those who imitate
Him shall be right pleasing and agreeable to me.
Colloquy. — 0 eternal Father, I give Thee thanks
for the honour which Thou then didst to Thy
Blessed Son, when He so humbled Himself for the
love of Thee, rejoicing in the love and the good plea-
sure'which Thou tookest in Him: in respect of which
I beseech Thee to assist me, that, after His example,
I may always accomplish that which is agreeable to
Thee, that so Thou mayest likewise take pleasure in
me. 0 my Saviour, I congratulate Thee with the
honour which Thy Father and the Holy Ghost did
Thee this day, approving Thee by such singular testi-
monies to be our master and our Redeemer, render
me, 0 Lord, agreeable to Thy celestial Father, and
worthy to be received as His son. Amen.
2. Lastly, consider that by the merits of Jesus Christ
our Lord, this day the mystery of the most Holy Trinity
began to manifest itself in the voice of the eternal Father,
and in the clove which figured and represented the Holy
Ghost. At this time the Father did not call Christ our
Lord His servant, as He called Him by the prophet Isaiah,
when He said, — " Behold my servant in whom my soul
delighteth," (26) but He called Him His Son; thus dis-
covering the divinity of Him who, as man, was but His
servant. "With this consideration I will render thanks to
our Lord for having manifested to us this divine mystery,
beseeching Him to enlighten my soul to understand and
reverence it.
POINT IV.
1. Christ our Lord, as St. Thomas says, (27) instituted
(26) Is. xlii. 1. (27) 3. p. q. lxvi. art. 2.
ON THE BAPTISM OF OUR LORD JESUS CHRIST. 53
at that time His own Baptism, very different from that of
St. John, giving to it the virtue and efficacy represented
to us by these three miraculous signs : namely, to open to
us the gates of heaven ; — to give to us the gifts and graces
of the Holy Ghost ; — and to make us the adopted sons of
Almighty God, acceptable in His sight, by the faith and
acknowledgment of the most Holy Trinity, in whose
virtue and name it is conferred upon us with such singu-
lar plenitude, that whosoever dies immediately after he has
been baptized, will go to heaven directly without delay,
and possess the inheritance of the Son of God, clearly
seeing the most Holy Trinity; the only sight of whom
makes the beholder perfectly blessed.
Colloquy. — 0 Saviour of the world, I give Thee as
many thanks as I am able, that Thou hast instituted
for the beginning of Thy Evangelical law, so sweet
and profitable a sacrament, with so many prerogatives
and spiritual gifts as are granted to us in virtue of it.
I thank Thee also with all my heart, for the grace
which Thou hast done me in admitting me, so unwor-
thy a servant, to this Baptism, of which so many per-
sons are deprived, and in having received me into the
ark of Thy Catholic Church that I might be saved,
permitting others to perish in the deluge. I beseech
Thee, 0 Lord, that the gates of heaven, which then
were opened unto me, may never be shut against me ;
that the Holy Ghost, who then was given me, never
abandon me, and that I never lose the dignity of the
son of God, to which Thou then didst elevate me ;
but always be so agreeable to Thee, that finally I may
come to enjoy Thee in Thy glory. Amen.
2. Christ our Lord on that day, not only instituted the
sacrament of Baptism, but also with the same highly
honoured His precursor, (28) accomplishing the desire
(28) S. Th. 3. p. q. xxxviii. a. 6, ad 3.
54 MEDITATION III.
which he discovered to Him, when he said, " I ought to
be baptized by Thee." (29) For it is the property of
Christ our Lord, to accomplish the desires of those that
love Him. And since St. John obeyed Him in baptizing
Him with his Baptism of water, it was most fitting that
Christ should baptize him with His Baptism of the Holy
Ghost and of fire, heaping upon him anew, most high
graces and celestial gifts. O how great was the joy of the
holy precursor, and how well did he deem the labours of
his office to have been employed, receiving, as he did from
Christ on this day, so copious a retribution for them ? O
how well might he say to Almighty God, that which
Simeon said, — "Now Thou dost dismiss Thy servant,
O Lord, according to Thy word in peace," (30) because
my eyes have seen my Saviour. But as he was fervent
and grateful, so he resolved to manifest his gratitude in
giving public testimony of the excellencies of his Loid,
so long as life should last him, as afterwards he did. And
I, after his example, will make the like purposes, in ac-
knowledgment of the favours which I have received from
my Saviour.
POINT v.
Lastly, all these wonderful effects took place, as St. Luke
says, ivhilst Christ our Lord was in prayer, for as soon as
He was baptized He set Himself to prayer : this being
the first time that the Gospel mentions that Christ
prayed.
1. Which sundry excellencies of prayer are discovered to
us, showing of what necessity it is, and that we should
often frequent the same.
i. The first excellency is, that prayer in itself is a very
efficacious means to obtain of Almighty God the three be-
fore recited wonderful effects ; for first, — it opens to us the
(29) Matt. iii. 14. (30) Luc. ii. 29.
ON THE BAPTISM OF OUR LORD JESUS CHRIST. 55
gates of the kingdom of heaven, and discovers to us
celestial secrets; as it is said of the apostle St. Peter;
that praying, "the heavens opened"(3l) to him. — Secondly
It procures for us the plenitude of the Holy Ghost and 01
His gifts : as the apostles praying were often replenished
with the Holy Ghost; as we shall see in the fifth part.
Thirdly, In prayer, ice hear the voice of our heavenly Father,
in His divine inspirations ; we labour to attain the dignity
of the sons of God; and practise the means to make our-
selves agreeable and pleasing to Him — and when this
prayer is joined with the humiliation of ourselves, as
Christ our Lord joined it in this instance, it is then of
more importance than all the rest : for, as the Wise man
says : — " The prayer of him that humbles himself shall
pierce the clouds," (32) and even to the opening of the
heavens, and bring down the presents and gifts, which
the Father of lights is wont to give.
ii. The second excellency is, that Christ oar Lord
joined prayer ivith baptism: to signify, that prayer, de-
votion, and frequenting the sacraments, ought to ac-
company all our works, to the end that they may be
received and used by us in a proper manner; beseeching
our Lord, to remove the impediments which the devils
use to hinder the fruits of them, and to assist us with
His holy favour, to bring them to a happy and prosperous
end.
iii. Moreover, Christ our Lord being baptized, set Him-
self to prayer, to declare to us the necessity which the
baptized and the faithful have to apply themselves to prayer,
and that prayer ought to be their principal exercise,
frequenting it often to prevent the temptations which
assail them, and to begin with fervour the new life of
(31) Acts x. 10. (32) Ecclus. xxxv. 21,
5Q MEDITATION IV.
which they have made profession, as also to preserve the
graces and gifts which they have received in holy Baptism.
2. It is likewise credible that Christ our Loid prayed,
not only in the manner in which one asks something
for his own necessity, but also with the other parts of
prayer mentioned by St. Paul, (33) giving thanks to His
Father for the favours which He had done Him, as also
for those others which He hoped to receive; as He prayed
when He raised Lazarus. (34) He further prayed for all
those who were there expecting to be baptized; and for all
those who should hereafter receive His Baptism, in order
that they might receive the same unfeignedly. And
generally He prayed for all men, because, as much as was
requisite on His part, He instituted this sacrament for the
good of all, and His desire was that all should receive
and enjoy the graces and gifts which were figured and
signified by these exterior signs.
3. From all these considerations I am to draw a great
esteem and affection to prayer, and great purposes to
exercise myself in it, according to the example of Christ
our Lord : for whose holy merit's sake, I will crave of
the most Blessed Trinity, to grant to me this spirit of
prayer, with the graces and effects which follow it.
MEDITATION IV.
ON CHRIST OUR LORD'S ABODE, AFTER HIS BAPTISM, IN THE DESERT, FASTING
FORTY DATS AND FORTY NIGHTS.
POINT I.
First, consider how Christ our Lord being baptized,
and as St. Luke says, "full of and replenished with " the
Holy Ghost, returned from the Jordan " (I) leaving the
(33) Phil. iv. 6 ; 1 Tim. ii. (34) Joan. xi. 41.
(1) Matt. iv. 1; Marc. ii. 12; Luc. iv. 1.
our lord's abode in the desert. 57
company of St. John, and of such others as "were there,
pondering the cause which moved Him to it; which was,
to practise some certain virtues proper to those who are
filled with the Holy Ghost.
1. The first was, His desired humility, presently flying
all human praises, worldly honours and promotions; for
as the whole multitude of people, wTho had both seen and
heard the wonders which occurred at His baptism, would
never have ceased to extol and honour Him, this caused
Him to fly and to hide Himself; — not that He was in any
danger of falling into vain-glory, but to instruct us by
this example, to avoid places and occasions of our own
praise, especially at the first when virtue is yet but green,
and in danger to wither and die in the flower, with the
wind of vain-glory, as it is written in Job, (2) saying*
that the virtue of hypocrites does easily perish.
2. Secondly, He retired from the Jordan; to signify,
that men replenished with the Holy Ghost, ought not to
despise exterior ceremonies, such as Baptism was, of only
wrater, but in complying with them, presently to refer
them to the interior, and more elevated exercises of spiritual
virtues, for fear lest that be said of them, which the same
Lord said of the Pharisees, that they made over great
account of exterior washings, and added : — "This people
honoureth me only with their lips," and with exterior
ceremonies, " but their heart is far from me :" (3) there
are amongst you many hypocrites, who make clean the
outside of the vessel and platter, but leave the inside full
of foulness and uncleanness.
3. Thirdly, He retired from the Jordan : to show, that
when any one replenished with the Holy Ghost, has the
secrets of the Kingdom of heaven, and has tasted in
prayer the sweetness of God, he forthwith desires to fly
(2) Job xv. 34. (3) Matt. xv. 8; Marc.vii. G.
53 MEDITATION IV.
from the press and tumult of the people, to meditate in
secret on what he has seen, and immediately to employ
himself in the contemplation of that which has been
revealed to him.
Colloquy. — 0 most sweet Jesus, replenish me, I
beseech Thee, with the same Holy Spirit with which
Thou wast filled, that I may begin to imitate the
example which Thou hast given me, retiring at cer-
tain times to pray to Thee, as Thou retiredst to pray
for me. Amen.
POINT II.
" And immediately the Spirit drove Him out into the
desert. And He was in the desert forty days and forty
nights; and was tempted by Satan, and He was with
beasts." (4)
1. In this I am to reflect what spirit it was which impelled
Him — in what manner — into what place — for what causes —
and in what He exercised Himself during His abode and
residence there.
i. Christ our Lord was not induced by the spirit of
vanity, nor by impetuosity of passion, nor only by the
spirit of man, but by the Spirit of Almigldy God with
which He was filled. In this Ave are taught the difference
that there is between the sons of God, and of the celestial
Adam, and the sons of this world and of the earthly
Adam : for these in all their actions are moved by the
impulse of the evil spirit, which is the spirit of the Devil,
of the world, of the flesh, or of their own perverse spirit,
wholly inclined to its own opinion, and to its own will :
on the contrary, the others are moved by the good Spirit,
following His inspirations and divine impulses, according
as St. Paul says: — "whosoever are led by the Spirit of
(4) Marc. i. 12.
OUR LORDS ABODE IN THE DESERT. 0\)
God, they are the sons of God;"(5) and if I suppose my-
self to be the son of God, I ought in all my works to follow
the impulse of the Spirit of God, and not of my own
private spirit, which is contrary to that of God.
ii. The manner how this Spirit impelled and induced
Jesus Christ, was, as the Evangelists say, with promptitude,
efficacy, and wonderful sweetness : for being baptized,
u Statim" forthwith; " expulit," He drove and im-
pelled Him efficaciously, but sweetly, as one who guided
and led Him by the hand. In this we discern the pro-
perties of the Holy Spirit in His inspirations, who is an
enemy of delays, of slackness, tepidity, and of slothfulness
in our actions, as likewise of violence and repugnance in
them, disposing "all things," " fort iter et suaviter," (6)
and "sweetly." Those therefore who are the sons of
Almighty God, ought to obey with the like promptitude,
efficacy, delight and suavity, rejoicing to follow His di-
rection, without diverting themselves to other things :•
as the four holy beasts went whither they were driven by
" the impulse of the spirit" that conducted them, " and
they turned not as they went." (fl
iii. The place to which the Spirit impelled and conducted
Him, was " the desert" So that He moved Him not to go to
Jerusalem, or to populous cities, there to converse and to
treat with men; but for that time He inspired Him to go
into the desert and into solitude, and to dwell and abide
amongst " the beasts," (8) that before He manifested Him-
self to the world, He should first exercise some works of
remarkable virtue for our example and instruction.
iv. And this to no other end than He should practice true
humility: therefore as, when He was born He was laid in
a manger amidst brute beasts, to enter into the world
(5) Rom. viii. 14. (6) Sap. viii. 1.
(7) Ezech. i. 12. (8; Mar. i. 13.
60 MEDITATION IV.
with humiliation ; so before He would manifest Himself
to the same world, He would converse forty days in the
company of beasts, He who was the Lord of angels, to
humble Himself for man, who by his sin was become a
beast. (9)
v. That He should employ all that time in the exercise
of penance and prayer ; solitude and the desert greatly
conducing to this purpose, which Christ our Lord
exercised with great contentment, saying that of the
Canticles : — " / will go to the mountain of myrrh, and to
the hill of 'frankincense :" '(10) viz : to the practice of penance
and prayer, of mortification and contemplation, and all this
with singular highness and sublimity. He gave Himself
to the works of penance, watching much, lying upon the
bare ground, suffering the injury of the air without any
shelter, and fasting a fast, very rigorous and miraculous.
He continually frequented prayer and contemplation : in
such a manner, that although His body was in the com-
pany of beasts, yet His spirit conversed with the angels
in heaven, so that He |Jways ascended from this desert
like the " smoke of myrrh and incense," (11) giving sweet
odour to the eternal Father.
2. Hence I will gather, that it is the property of the
Holy Spirit, to inspire these two soits of exercises; and
likewise the property of those who wish to imitate Jesus
Christ to spend much time in them, especially such as are
novices in virtue; as also those who are to issue out in
public to perform great things in the service of Almighty
God : For to enterprise this business happily, they ought
first to sequester and withdraw themselves for some days
into "solitude," (12) disposing themselves to hear what
Almighty God will speak to their heart, suggesting to
(9) Ps. xlviii. (10) Cant. iv. 6.
(11) Cant. iii. 6. (12) Ose. ii. 14i
our lord's abode in the desert. Gl
them what they are to do, and giving them force to ac-
complish it : for it is very meet, as Job says, that those
which are the " kings and consuls of the eaith," govern-
ing souls and guiding them as is convenient, that fiist they
should "build themselves solitudes," (13) to learn the
manner how to govern, and how they are to direct others.
Colloquy. — 0 most sacred Spirit, inspire me and
guide me effectually to the " mountain of myrrh, and
to the hill of frankincense " that I may follow my
Saviour. 0 my Saviour, since, for my example, Thou
goest to the desert, vouchsafe to conduct and lead me
in Thy company, instructing me to seek within my-
self this " solitude," to exercise prayer and penance
in it. Amen.
POINT III.
Thirdly, consider how Christ our Lord fasted forty days,
and forty nights : meditating on all the causes and circum-
stances of this fast.
1. The chief and principal causes were only two.
i. The first was, to satisfy for the gluttony of our first
parents, who, contrary to the commandment of Almighty
God, eat of the fruit of the forbidden tree; and likewise,
to satisfy for all the gluttonies and excesses of the whole
world; 'for in the very matter in which men had trans-
gressed, in the self-same Christ our Lord would suffer
pain, for satisfaction of their offences : (14) which ought
to teach me to chastise my excesses and surfeits with
fastings, since Christ our Lord has fasted for them.
ii. The other cause was, to instruct us how the baptized
who desire to serve Almighty God our sovereign Lord,
are to endeavour to subdue by fastings the flames of
their flesh, to render it subject to the spirit. Their first
combat ought to be against gluttony, endeavouring to
(13) Job iii. 14. (14) S. Tho. 3. p. q. xl. a. 2, ad. 3. et. q. xli. a. 3.
OJ MEDITATION IV.
overcome their domestic enemy, which is their flesh, of
which the Devil makes use for his temptations. (15) In
this manner also ought the ministers of the Gospel to
fight and combat, chastising, as the Apostle St. Paul says,
their bodies, and bringing them into due subjection, for
fear lest it befal them, that preaching to others, themselves-
become reprobate. (16) Wherefore, if thou desirest that
the heavens be not shut against thee, which holy Baptism
opened to thee, bridle thy appetite by fasting, for gluttony
cast our first parents out of paradise, and abstinence will
aid thee to be again admitted into it.
2. The circumstances were —
i. That this fast was very rigorous, although miraculous,
without eating or drinking of anything, either day, or
night; to teach us, that our fast ought to be the most
rigorous possible, without asking any miracle, yet so that
we destroy not nature, nor lose the forces necessary for
the service of Almighty God, contenting ourselves as the
Apostle St. Paul says, with that which is necessary, and
offering up our bodies to God our Lord a living sacrifice :
yet in such manner, that the rigour of our fast be mea-
sured with reason. (17)
ii. This fast was long and continuing, namely? for the
space of forty days and forty nights: to denote the con-
stancy which we ought to hold in the works of penance,
and in the castigation of the flesh, persevering even until
we arrive at perfection; for, although Christ our Lord
prolonged not His fast more than " forty days," yet was
He prepared to continue the same for a longer time, if it
had been necessary : by which He authorized the forty
days of the Lenten fast, which the Church observes so
(15) Cassian, lib. v. c, 3; S. Greg. lib. xxx. Mor. c. 26.
(16) 1 Cor. ix. 27.
(17) Rom. xii. 1 ; 1 Tim. vi; Cas. col. xxi. c. xxii.
our lord's abode in the desert. C3
exactly. By His example I will encourage myself to ob-
serve the same with all perfection and exactness, ordaining
the four decades of this number, to four ends : — The first,
in satisfaction for my sins. — The second, in thankfulness
for the benefits I have received. — The third, to obtain the
virtues which are wanting to me. — The fourth, to dispose
myself for the glory of the resurrection, which I expect
in recompence of my labours.
iii. His fast, although on the one side severe and
rigorous, yet on the other it was exceeding sweet, for
as is collected out of the Evangelists, all this time He felt
no hunger, because the virtue of the divinity, and the
sweetness of divine contemplation, caused His sacred flesh
to suffer no hunger nor pain in this His fasting, from
which Moses and Elias were likewise exempt: (18) — the
one being in the mountain and conversing with God; —
and the other, walking towards the mountain to converse
with God, being fortified with the bread which the angel
brought him; which teaches us, that prayer and devotion
make fasting sweet, recornpencing the assistance which
they receive from it, with the relish which they give it. (19)
Colloquy. — -0 most sweet Jesus, I render Thee
thanks for that so rigorous a fast which Thou suf-
feredst in satisfaction for my sins, by which I beseech
Thee to forgive them : and so assist me that for the
time to come, my body may fast by forbearing from
meats, and my spirit may fast by refraining from
vices. Amen.
(18) Exod. xxxiv.; 3 Re?, xix;
(19) S. Ber. ser. iv. quadrag.
64 MEDITATION IV.
MEDITATION V.
ON THE TEMPTATIONS ENDURED BY CHRIST OUR LORD IN THE DESERT.
POINT I.
The first shall be to consider how Christ our Lord,
" was led by the Spirit into the desert :" amongst other
ends, as St. Matthew says, " to be tempted by the
Devil." (2)
1. It is the property of the Holy Spirit to put such as
are perfect men, in places and occasions where they may
be tempted, to manifest in them the force and vigour of
His grace ; giving them glorious victories, and trophies or
tokens of great virtues and merits. So that, although I
may not rashly expose myself to such occasions, yet if I
meet them, I may presume that they come by the pro-
vidence and permisson of the Holy Ghost, that with His
assistance I may combat against them : since, as the
apostle teaches, this appertains to His care and fidelity. (3)
Colloquy. — 0 sacred. Sprit, I wholly resign myself
to Thy providence, that Thou conduct me whither it
pleases Thee, that I may be tried and tempted, so
that Thou be my second and assistant in all my com-
bats and temptations : for with Thine assistance, if I
suffer not myself to be vanquished, I shall be certain
of the victory.
2. The Holy Spirit conducted Christ our Lord " into
the desert,'''' rather than into any other place, there " to be
tempted;" the desert being a place occasioning the tempta-
tions of the Devil, by reason of its solitude ; for the Devil
seeing a man to be all alone and having none to help him
with his counsel and direction, and with such other means
(1) S. Tho. 3. p. q. xiv.
(2) Matt. iv. 1. (3) 1 Cor. x. 13.
ON THE TEMPTATIONS ENDURED BY OUR LORD. §5
as spiritual Fathers are wont to give to such as are
tempted, hoping easily to overcome him, and setting upon
him with great activity as he set upon Eve seeing her
alone and sequestered, apart from Adam her husband,
whom he vanquished and gained with great facility : for
which cause as the holy Fathers say, none who are im-
perfect, ought to enter into the deserts, there to lead or
undertake a solitary life. (4)
i. Hence I will gather, that although I live amidst a
multitude, and converse with many, if I seek not to give
an account of my temptations to my confessor or ghostly
Father, that I am indeed alone, and live in the desert,
ani in evident danger of being easily tempted and van-
quished by the Devil, because, as Ecclesiastes says : — " If
the serpent bites in silence," (5) and without hissing, the
enchanter cannot take him : which is to say, when the
Devil tempts and bites, by the means of sin, and he
that is bitten is hushed or holds his peace, although he
have a skilful physician to cure him, yet he shall not be
cured, because he is as it were alone, and being alone, if
he chance to fall, he has not any to help him up.
ii. Moreover, as the life of the solitaries or hermits,
spent in asperity and prayer, is exceedingly perfect, so
Satan seeing any to undertake it, he repairs to tempt
him, to cut off his passage. And although he abhor and
tempt all men in general, yet much more the fervent, who
begin to serve Almighty God with perfection wheresoever
it be. Yet must not any for this lose courage, because
the Holy Ghost who inspired this sort of life, will likewise
inspire with efficacy, the means to vanquish the tempta-
tions which the Devil contrives against them. And as
(4) Bazil. Reg. viii. ex. Cas. lib. 3. fusis. viii. c. 17; Clim.c. iv. C. x.
juxta. Septuag: Cas. col. 1. c. 11.
(5) Eccles. iv. 10, 11.
5
G6 MEDITATION V.
the fervent with their fervour "raise up a Leviathan" (6)
against themselves, which is the malignant spirit by which
he tempts them; even so do they awaken and provoke
the Holy Ghost to succour and assist them.
3. The third shall be to consider the causes for which
Christ our Lord would be tempted immediately after His
Baptism and fasting, to the end I may make my profit of
it. — i. First, although He was not a beginner in the
practice of virtue, yet would He pass by the ordinary law
of those who begin to serve Almighty God, who, as the
Wise man says, "prepare" their "soul for temptation." (7)
As also to make Himself like other men, in all sorts of
miseries excepting sin, or the appearance of sin : so that
knowing by experience what it is to be "tempted," He
might "have compassion, " as St. Paul says, (8) on those
that are tempted, and so by the victory over His tempta-
tions, He might teach us how to vanquish ours, and give
us force and courage to overcome them.
Hence it was, that although He was tempted with
divers temptations during the space of " forty days," as
St. Luke and St. Mark give us to understand, yet at the
end of those days, He was tempted with three visible
temptations, in which, as in the root or seed all the others
are contained, because by them we learn the manner how
to combat against them. (9)
4. Hence I may gather three very important lessons
against the time when I shall be tempted. — i. First, not
to afflict or discomfort myself, as if I had received some
disgrace before Almighty God; for since my Saviour was
tempted being the Son of God, it is no wonder that I
should be tempted; the spiritual joy amidst temptations,
(6) Job iii. 8. (7) Ecclus. ii. 1. (8) Heb. iv. 15.
(9) S. Tho. q. i. a. 3. ad. 2.
ON THE TEMPTATIONS ENDURED BY OUR LORD. 67
being an excellent armour, offensive and defensive, to
come off victoriously from them.
ii. Secondly, to have recourse to our Lord, with great
confidence for a remedy and help in my temptations,
saying : —
Colloquy. — 0 my King, since Thou knowest so
well, and hast Thyself tried what it is to be tempted,
" have compassion " upon me, taking from me the
temptation, or giving me force to overcome it. Amen.
iii. The third is, to arm myself with prayer and fasting
before the temptation, as our Lord and Saviour did: for,
as He said to His Apostles, there are certain kinds of
devils, who cannot be expelled from the bodies they pos-
sess, but by "prayer and fasting."(10) There is also a
kind of devils which can be overcome only with the same
weapons; and in preparing myself, I will see in what
manner Christ our Lord overcame His temptations, that
I may combat against mine in the same manner.
POINT II.
Consider the three temptations with which the Devil
assailed Christ our Saviour, and the manner how He sur-
mounted them; the first was in the sin of gluttony, the
second in vainglory, the third in ambition or avarice,
nevertheless, they were all mixed with pride, and a desire
of excellency: for, as the Devil is proud, and fell by his
pride, and by the same overcame the first man, so know-
ing full well the force of this temptation, he intermixed
the same amongst the others, to overthrow men with the
more facility. And on the other hand, Christ our Sa-
viour repelled all these temptations by humility, which
is a most powerful armour to let us free from the snares
of Satan,
(10) Mat. xvii.
68 MEDITATION V.
THE FIRST TEMPTATION.
1. The first temptation was that of gluttony, by the de-
sire and means of eating ; for the forty days of fast being
expired, Christ our Lord, a3 man, became hungry; and
the Devil, who watched and pried into His actions, let not
slip the occasion seeing Him in necessity and hunger, and
with the show of pity, said to Him: — " If Thou be the Son
of God, command that these stones be made bread ;''(11)
as if he had said, " Make use of the power which Thou
hast to work miracles, to relieve Thy necessity and Thy
hunger;'' provoking Him hereby to an inordinate appe-
tite of eating, even to the working of a miracle to obtain
food.
i. In this point we are to ponder the different
ivays which the Devil uses to tempt us with gluttony.
He tempts those that are dainty, setting before them the
desire of exquisite meats, making them to tread under foot
the law of Almighty God to enjoy their sweetness, as Eve
did. He tempts the needy, provoking them to remedy
their necessities by unlawful means: sometimes openly,
inciting them to stealing ; at other times insinuating false
dispensations, and feigning revelations, as he deceived a
holy prophet ;(12) sometimes under pretext or colour of
piety, suggesting vain and presumptuous means, and in
this manner he tempted Christ our Lord; and by one
way or another, he greatly labours to vanquish those
who are spiritual, by the vice of gluttony; for, being
overcome by a vice so base, he knows they will become
more cowardly in other combats of greater importance.
ii> Christ our Lord, with great humility, answered with
a text of holy Scripture: — "Not in bread alone doth man
live, but in every word that proceedeth from the mouth
(11) Mat. iv. 4. (12) 3 Reg. xiii. 15,
ON THE TEMPTATIONS ENDURED BY OUR LORD. 69
of God, "(13) as much as to say, "I will not work miracles
at thy persuasion, nor yet for daintiness sake, since God
can sustain me by other means, and with what else it may
please Him, without the use of any bread. I believe
whatsoever is written in holy Scripture concerning the
same, and I trust in His fatherly providence, which will
never fail me." In this He teaches us the manner how
to overcome temptations arising from temporal necessities,
and from the want of sustenance or other commodities,
namely, by humility and faith in the word of God, and a
firm confidence in His fatherly providence: for if Almighty
God "giveth to beasts this food and to the young
ravens,''(14) shall our heavenly Father deny the same to
His own sons, when they ask the same of Him confi-
dently ?
THE SECOND TEMPTATION.
2. After this victory, the Devil took occasion to tempt
■Christ our Loid with vanity, presumption, and unlimited
confidence, and setting Him upon the pinnacle of the Temple
of Jerusalem, he said to Him: — " If thou be the Son of God,
cast Thyself down, for it is written, that He hath given
His angels charge over Thee, and in their hands they shall
bear Thee up, less perhaps Thou dash Thy foot against a
stone ;''(15) as if he had said: — "if Thou dost this, those
who shall behold this sight will believe in Thee, and will
glorify Thy Father who is in heaven."
i. Here we are to ponder, first, the property of the
Devil in his temptations, that we suffer not ourselves to be
deceived by his subtleties ; who always in the first temp-
tation labours to know the inclinations and affections of
every one, and from them takes occasion to invent and.
adapt new snares and temptations, more subtle and forci-
ble than the former. In such a manner, that he takes ocea-
ns) Deut. viii. 3. (14) Fs. cxlvi. 9. (15) Mat. iv. 5*
70 MEDITATION V.
sion to tempt us not only with the wants which we suffer,
or the evil inclinations which are in us, but even with our
best qualities, inciting us to use them with indiscretion,
sinister intention, or other evil circumstances, exceeding
the limits of reason. — Those who trust in Almighty God,
he induces to confide in Him immeasurably, that so they
may then become presumptuous. The zealous of the
glory of God, he endeavours to make choleric; and if
he see that they are learned, and that they ground their
virtue upon the sayings of sacred Scripture, even these
will serve his turn to disguise his temptation, and to
seduce them.
Hence I will learn, not to assure myself over-much of
that which seems good, but first examining well the
end, the intention, and the particular circumstances,
proving and examining, as S. John says, " the spirits if
they be of God,"(16) before I fully assent to them.
ii. I will examine the difference betwixt the evil spirit
and the good, which is discovered in this present point :
for the good Spirit led Christ our Lord "into the
desert," to fly from the vain commendations of men, and
from the vain- glory which proceeds from them ; on the
other hand, the evil spirit drew Him out of the desert,
and set Him upon the pinnacle of the Temple in the pre-
sence of many people, persuading Him to seek these praises
under the feigned and disguised title of the glory of God;
for seeing that Christ our Lord refused in the desert to
convert miraculous stones into bread, he imagined that
perhaps He would rather work some other miracle in pub-
lic, because vain-glory is of much more force before many
persons, who may applaud and praise our work, than when
alone.
(16) I Joan. iv. 1.
XSK THE TEMPTATIONS ENDURED BY OUR LORD. 71
lii. I will meditate on the part of Christ our Lord, His
admirable meekness, to suffer Himself to be taken up by
the Devil, and to be carried from the desert, till he had set
Him upon the pinnacle of the Temple of Jerusalem, with-
out resisting or contradicting him, which He could have
clone with such facility, hiding for that present His omni-
potence, so that the tempter did not know Him to be the
Son of God, thus giving us an example of true humility.
Colloquy. — O most meek and gentle Lamb, how
goest Thou in the hands of that ravenous wolf!
Deliver me from them, for Thy mercies sake, that
he cast me not down from the pinnacle of Thy grace,
Into the abyss and depth of deadly sins. Amen.
iv. After this, I will consider the manner how He over-
came this temptation, answering the Devil: — " It is written,
Thou sh< not tempt the Lord thy God;"' (17) as much
as to say, that miracles were not to be wrought for
vanity, for every slight occasion, and without necessity,
■and that confidence in God ought not to be either rash or
presumptuous, for since I may descend by the steps of a
ladder, why should I tempt Almighty God, by casting
myself headlong from on high? By this it may be seen,
that humility and discretion, with tranquillity and meek-
ness, avail very much to vanquish the temptations of
vanity, coloured with the counterfeit show and appearance
of virtue; humility even disposes us to acquire this light
;and discretion, for as the wise man says, " Where humility
is, there also is wisdom.'' (18) Therefore we must crave
the same of God, to whose almighty power, as Himself
said to holy Job, (19) it belongs to unmask the Devil,
and the shadow of virtue with which he disguises himself
to deceive our souls.
(17) Deut. vi. 16. (18) Prov. xi. T (19) Job xli.
72 MEDITATION V.
Colloquy. — 0 powerful and most skilful warrior,
Christ Jesus, open the eyes of my soul with Thy
celestial light, to know the subtilty of the Devil when
he transforms himself "into an angel of light" to
deceive me : and so assist me with Thine omnipotence,
that neither the fierceness of this lion affright me,
nor the subtilty of this dragon deceive me. Amen.
THE THIRD TEMPTATION.
3. The third temptation was, of avarice and ambition.
" Again the Devil took Him up into a very high mountain,
and showed Him all the kingdoms of the world, and the glory
of them, and said unto Him, ' To Thee will I give all this
power, and the glory of them, for to me they are delivered,
and to whom I will, I give them. If Thou wilt therefore
adore before me, all shall be Thine.' "
i. Here first I reflect on that enraged thirst which
the Devil has of my damnation, since he would give me
the whole world, if it were his, so that I would commit
one mortal sin against Almighty God. Whence I will
conceive a very great esteem of my own salvation, and a
very firm and effectual purpose not to do aught against the
good of my soul for all the wealth that the earth contains,
learning of my enemy highly to esteem eternal felicity,
and despise all that is temporal and transitory. Therefore
against this temptation Christ our Lord directly said : —
" What doth it profit a man if he gain the whole world,'
by becoming its sole lord and master, " and suffer the loss
of his own soul?" (20) And those in hell confessed,
though sore against their wills, saying: — " What hath our
pride profited us, or what advantage hath the boasting of
riches brought us?" (21)
ii. It is the proper character of the Devil, the father of
(20) Mat. xvi. 26. (21) Sap. v. 8.
ON THE TEMPTATIONS ENDURED BY OUR LORD. 73
lies, to cozen men with the false and deceitful promises of
that which neither is his, nor yet can be disposed of by
him at his pleasure. This he sometimes does by the
means of our own imagination, building castles in the air,
and a hope of great good, if we will condescend to commit
but a mortal sin. Other times he uses some worldly,
nattering, and deceitful friends, who plausibly persuade us
under seeming pretences, with deceitful hope to escape
with them; whence may be seen what madness it is to
give credit to him, who neither by himself, nor by the
mouth of another, can speak the truth, but always lies and
deceives, to procure my damnation.
iii. How monstrous an evil mortal sin is, especially
avarice and ambition, since it is no other thing but to fall
on the ground and to adore the Devil, for which reason S.
Paul says, that avarice "is the service of idols;" (22)
because money is an idol, within which the Devil dwells,
whom the avaricious adores. And for this reason Christ
our Lord said, that it was impossible to " serve two mas-
ters,'' " God and mammon," (23) whence I will conceive
great compassion for those who prostrate on the ground
adore the Devil, not because he gives them the whole
world, but even for a little part of it, that is to say, for a
little fortune and a little honour.
iv. Consider the manner hoio Christ our Lord surmounted
this temptation, saying to the Devil imperiously: — "Begone,
Satan, for it is written, The Lord thy God shalt thou
adore, and Him only shalt thou serve." (24) In this
answer Christ our Lord showed the great zeal which He
had for the honour of God, for seeing the impudence of
the Devil, full of wrath against him, He drove him from
Him, and forced him to fly, vanquished, affrighted, and
confounded. And with this example He instructs me how
(22) Colos. iii. (23) Mat. vi. (24) Deut vi. 13,
74 MEDITATION V.
much I ought to be armed with holy zeal against those
tempters which rise up against the honour of Almighty-
God, chasing them from me with a valorous courage*
vaunting myself that I bow not my knee, nor subject my-
self to any other but to God alone, and for His sake to all
those whom He shall please to place over me, but to none
at all against Him, for this holy liberty affrights the
devils, quite confounds them, and forces them to fly.
Colloquy. — 0 God of armies, who, armed with Thy
zeal, didst valorously fight against the prince of the
world, and by Thy virtue didst force him to fly, assist
my feebleness, I beseech Thee, that I may van-
quish and chase him from me by the help of Thy
grace. Give me temperance against " concupiscence
of the flesh," poverty of spirit against " concupiscence
of the eyes," and humility of heart against " pride of
life :" (25) that having vanquished these three vices,
I may likewise vanquish the world which is built upon
them, as Thou didst vanquish and " overcome it," to
whom be all honour and glory for this worthy victory,
world without end. Amen.
POINT III.
"Then the Devil left Him, and the angels came and
ministered to Him."
1. Here will I ponder — ivho sent these angels, how many
came, — to what end, — and what they did.
i. It was the eternal Father who sent them to honour
His Son, to solemnise His victory, and to show thereby
the care He had of Him, and has of all those that are
tempted ; — ii. and although one angel might have been
sufficient to have served Him in this necessity, yet He
caused many to come, — iii. to congratulate Him on His vic-
tory, and to rejoice with Him, for having vanquished the
(25) I John ii. 16.
ON THE TEMPTATIONS ENDURED EY OUR LORD. 75
Devil. — iv. Then with great reverence they dressed a table
in the desert, and besought Him to eat to satisfy His
hunger, serving Him and waiting upon Him as dutiful
creatures upon their Lord and their Creator.
2. Whence I will gather,
i. First, great confidence in the Divine Providence, since
He has so great a care of His children, and of those
who fight and combat for Him in the desert of this life.
Colloquy. — Blessed be, 0 heavenly Father, Thy
divine providence ; I thank Thee for the care which
Thou hadst of Thine Only-begotten Son, and for the
honour which Thou didst Him in this victory. I
beseech Thee, for the love of Him, that Thou wouldst
likewise take care of me, and vouchsafe to help me,
according as my hope is in Thee. Amen.
ii. Hence I will collect, that the holy angels invisible,
assist all such as fight and combat, to help them to van-
quish, and when they get the upper hand, rejoice with
them, and solemnize their victories, (as shall be shown in
the sixth part,) seiving as instruments of the divine Pro-
vidence, to redress our necessities, and therefore I am
bound to love, reverence, and invoke them to my assis-
tance, and not to yield or consent to temptations, if I
desire not to deprive them of this joy. This truth is so
certain, that Satan himself tempting our Saviour, con-
fessed the same, and called to memory the Psalm of
David, (26) which he himself cited, the divine Providence
permiting the same to fortify us; for the Devil knows full
well that there is another angel far stronger than himself
who contradicts him, has as great a care in defending us,
as he has in tempting us, and curbs his pride that he
cannot do us all the mischief which he desires.
iii. I will learn to have patience and endurance in tern-
(26) Ps. xc. t .
76 MEDITATION VI.
parol necessities, seeing that God in His good time will
send a remedy for them, and to have a steadfast confidence
in my temptations, although they should be multiplied
and prolonged, because God in due season will cause them
to cease, driving far from me the wicked Devil. But yet
I must not assure myself from them during this life, for
not without cause does the Evangelist say, that the Devil
departed from Him " for a time,"' to signify, that though
he retires for the present, yet he returns afterward to
prove and provoke me again with new temptations, more
strong and more forcible than the former; (27) but He
who helps me to overcome one, will likewise help me to
overcome the other.
MEDITATION VI.
ON THE VOCATION AND ELECTION OF THE APOSTLES.
POINT I.
Consider, the quality (1) of those apostles which Christ
our Lord chose, in regard of their condition, comparing
them with the greatness of the end for which He chose
them, and pondering the reasons and causes of them.
1. For first, Christ our Lord, intending to chose twelve
men, to be the twelve foundations of His Church, through
His pure mercy called and chose them, casting His eyes,
not upon the noble, rich, and powerful of Judea and
Galilee, nor yet upon the learned and sages of the law,
nor yet upon the Pharisees, who were the religious people
of that time, but upon some poor men, humble, ignorant^
and engaged in very low and contemptible offices : and these
He elected, leaving others.
(27) Luc. iv. 13.
(1) Mat. iv.; Marc. i. 3; Luc. v.; Joan, i.; Apoc. xxi ; Joan, xv.
ON THE VOCATION AND ELECTION OF THE APOSTLES. 77
2. The muses which moved Him to this choice were
these.
i. First, because, although it be true, as is testified in Job,
that " God doth not cast away the mighty, because He Him-
self also is mighty," (2) nor despise the wise, because He
Himself is wise, notwithstanding abasing Himself so far as
to become man, and making Himself for our sakes, poor,
humble and despised, He thus came to be the master of all
humility, which He sought to exercise on all occasions,
choosing poor and humble men for His disciples, with
whom He conversed familiarly : for God always takes de-
light in conversing with the simple and humble of heart;
contrary to the proud masters of the woild, who boast
and glory in having disciples of noble birth, and qualified
with some notable natural talents.
ii. The second cause was, that Christ our Lord desired
that His disciples should be most humble in spirit, and that
they should not attribute to themselves those excellent
gifts He wa3 to impart to them, nor those glorious works
He intended to do by the means of their ministry. For
which cause the apostle St. Paul says, that He chose "not
many wise according to the flesh, not many mighty, not
many noble,"(3) who are wont to be exceeding proud; but
illiterate, and ordinary men, and. such as were well
grounded in the knowledge of their own weakness, by the
experience of that little esteem which they had of them-
selves. " Ne glorietur omnis caro in conspectu ejus." (4)
That no man, remembering what he is of his own frail
flesh, should vainly glory in the presence of God, attri-
buting to himself that which is none of his. Whence I
may see, how much it imports me, to ground myself in
profound humility, if I desire that Almighty God should
make choice of me for great things in His service, remem-
(2) Job xxxvi. 5. (3) 1 Cor. i. 27. (4) 1 Cor. i. 29.
78
MEDITATION VI.
bering that which Christ our Lord said to His eternal
Father, thanking Him that He had "hid" the mysteries
of our redemption from the " wise and prudent" of the
world, and had "revealed them to little ones." (5)
Colloquy. — 0 sovereign Father, Lord both of hea-
ven and earth, I praise and glorify Thee for the
choice which Thou hast made of the low and humble,
to make them partakers of Thy mysteries ; make me,
O Lord, little and low in mine own eyes, that so I
may be great in Thine, taking me for an instrument
of Thine omnipotence, to work things worthy of Thy
greatness. Amen.
iii. Hence proceeds the third cause, which was, that
the miraculous conversion of the ivorld, should not be
attributed to the/orce of man, but to the power and good-
ness of Almighty God: for it was impossible, that men so
poor and so despised, should persuade a world so proud
and covetous, to embrace a faith so new, a doctrine so
sublime, a law so pure, and a life so rigorous as is the law
of the Gospel, if the omnipotence of God had not wrought
this work, and " the right hand of the Most High" made
this "change;" for which I should render many thanks,
acknowledging that the self-same was effected in the con-
version of that abridgment of a world, — my sinful soul, —
because no human force could ever convert me, if the vir-
tue of the omnipotent did not assist me, nor could I say
with holy David: — "Now have I begun" a new life, " this
is the change of the right hand of the most high." (6)
point n.
Consider the quality of these persons whom Christ our
Lord chose, in regard to their manners, that is, the virtues
or vices, the good or evil customs to which they were
(5) Matt. xi. 25. (6) Ps. lxxvi. 11.
ON THE VOCATION AND ELECTION OF THE APOSTLES. 79
habituated, considering the state whence He drew them, and
the motives which incited Him to do so.
1. The divine vocation has only two causes, viz. : the
infinite goodness of Almighty God and the merits of Jesus
Christ oar Lord, by which, as St. Paul says, " God hath
chosen us, and called us by His holy calling, not according
to our works, but according to His own purpose and
grace." (7) Here we see that, sometimes God our Lord
has regard in these vocations, to some qualities and dis-
positions of the persons ordained for the end to which
He called them, the better to encourage us to procure
the like. Sometimes He calls such as are disqualified
that we may understand that the vocation is entirely
of grace, and that we must not puff up ourselves that
we have these good parts, nor yet despair if we be
without them : and for this cause the Evangelist, re-
counting these vocations, attributes their original to
the loving look of Jesus Christ, who cast His merciful
eyes on those whom He called, rather than on others,
whom He could have called if He had pleased.
2. All this is to be considered in the vocation of the
aj>ostles, applying to myself that part which touches me.
i. First, our Lord drew some disciples from the school of
John the Baptist, in which they had been bred up and
nurtured in virtue, to honour herein the school of His
precursor, and to give us to understand that He desired to
meet with such men, for great things appertaining to His
service. Of this number was the first of the disciples who
followed Him, namely, St. Andrew, (8) in whom were found
two remarkable dispositions recounted by the Evangelist ;
the one, a great desire of his own perfection, and to follow
that which was the best; for having studied in the school
St. John, and hearing him say, that Christ was " the
(7) 2 Tim. i. . (8) Joan. i.
80 MEDITATION VI.
Lamb of God," he forthwith left his master, and ran after
Christ, making'choice of a better master, by whom he might
be taught greater perfection ; — the other, a great zeal tliat
his brethren should also gain the same good which he had
gained, calling them and inviting them, that they should
likewise follow Him whom he followed, and so coming to
his brother St. Peter, he brought him to Christ. These
two properties disposed him in some manner, that Jesus
Christ our Lord vouchsafed to call him, because they were
qualifications most fit and proper for the office of an Apos-
tle, whose end is, both to attend to his own salvation, and
also to the salvation of his neighbours.
ii. Secondly — Christ our Lord called others ivho icere
virtuous, and well inclined, and exercised in good works,
to honour virtue, and to quicken and allure us to its lau-
dable exercises : such were the four fishers, who fished in
the sea of Galilee, Peter and Andrew, James and John,
sons of Zebedee, (9) in whom other admirable qualities
were conspicuous. One was, their application to their
laborious and humble art to avoid idleness, getting their
bread in the sweat of their brows, and mending their nets
with their own hands, The other was the brotherly love which
they bore towards each other : for they were not only bre-
thren according to the flesh, but also according to the
spirit, with great conformity of wills aiding and assisting
one another, desiring to each other, the good which he
wished to himself. These two properties were very con-
venient for the office of an apostle, which is chiefly
grounded on the union of charity, with a will to labour
for the good of many. In these four I ought to endeavour
to excel, if I desire that Christ our Lord should make
choice of me for His disciple, and employ me in the great
affairs of His service.
(9) Marc. i.
ON THE VOCATION AND ELECTION OF THE APOSTLES. 81
iii. Thirdly — He called others who were great sinners,
evil inclined, and much addicted to the things of this life,
drawing them from the world, and out of the abyss of
their own sins; as first Matthew, (10) and afterwards Saul,
to manifest in them the efficacy of His grace, and the great-
ness of His mercy, to the end, that no sort of sinner might
despair, or distrust the mercy of God, or hold himself ex-
cluded from Him, since He embraces all, and ever desires
to do good to all.
Colloquy. — 0 sovereign master, infinitely merciful,
let all the angels praise Thee for so great mercies,
since Thou disdainest not to elect for Thy disciples men
so abject, nor to choose for apostles such abominable
sinners : Thou bringest up clouds from the end of the
earth, (11) making of men wholly terrestrial, men celes-
tial, and of hearts cold and dry, preachers fervent and
devout, who, like clouds, fly round about the world
to dew and water it with their doctrine, and the
admirable example of their life. Look upon me, 0
Lord, with the eyes of Thy mercy, and quite dry up
in me, by Thy divine countenance, my earthly affec-
tions, lifting me up to the desire of heavenly things, to
manifest thereby the greatness of Thy mercy, in a
man replete with such great misery. 0 my soul,
glorify thy God, who without thy merit has vouch-
safed to call thee to His school, leaving others in the
abyss and sink of errors and sin : sit down with
humility in the lowest place of the earth, that the
sun of justice may look upon thee, and may lift thee
up as a cloud to the height of heaven. Amen.
POINT III.
I, Consider the wonderful manner in which Christ our
Lord called and elected His apostles, admiring the
(10) Mat. ix. 9; Luc. v. 27.
(11) Ps. cxxxiv ; Jerem. li.
Vol. III.-6.
82 MEDITATION VI.
sweetness, the efficacy, and the words of this vocation,
which were very different; — i. for some He called, disposing
them by little and little : — ii. others, at once : others with
words accommodated to their art: — iii. others with one
only word, and with divine and irresistible power.
i. First, He disposed S. Andrew andS. Peter by little and
little, calling them, as S. Augustin and other doctors say, (12)
three times. — (a) The first was, that they might know
Him, admitting them to the place where He reposed for
two or three hours towards the evening, conversing with
them as He did with many others. — (b) The second was,
that they might hear His doctrine, and that He might
make Himself more familiar to them, as He admitted His
other disciples. — (c) That third time He called them,
that they might abandon all things and follow Him through
life. (13) This did Christ our Lord do, to teach us that
men ordinarily mount by degrees to perfection, passing by
the three states of beginners, proficients, and perfect;
because the seed of divine inspiration, as the same Lord
says, first shoots forth young blades, then grows up
into ear, and after is filled with full corn in the ear; (14)
that is to say, He first moves us to mean and interior
works, and if we obey Him in them, then He moves us
to grow up, and to execute greater; and, persevering in
obeying Him, He fills us with perfect works. Hence I
will gather how much it imports me to obey every in-
spiration and interior vocation, although it be in mean
matters, and ordinary prayer ; because by this obedience I
dispose myself that His Divine Majesty vouchsafe to call
me to greater things, and to other more elevated prayer.
ii. Christ our Lord called others all at once and at the
(12) Lib. ii. 2 de Consensu Evangel. 17, and S. Ignat.
.(13) Joan, i.; Luc. v.
(14) Marc. iv. 28; S. Greg. lib. xxii. mor. c. 14.
ON THE VOCATION AND ELECTION OF THE APOSTLES. 83
first sight, to show the omnipotence of His will to call
such as He pleased, drawing them in an instant out of the
mud wherein before they stuck fast, changing their hearts
in a moment. In this manner He called the sons of Zebedee,
when they were fishing with their father and mending
their nets. And S. Matthew, when he was sitting at the
custom house, busily trafficking and negotiating with
others; and he was bound with a " threefold '' cord " not
easily broken ;''(15) that is to say, his evil inclination, the
possession of much wealth, and the public office of collect-
ing tolls, together with the company which he kept with
other publicans; yet from all this He unloosed him with
one only word, saying to him: "Follow me" tearing from
him all at once the evil habit and inclination which with-
held him, and causing him to leave in an instant the riches,
the office, and the company which he frequented, showing
herein the efficacy of His grace, and the power which He
holds over nature.
In the company of these men will I consider myself ham-
pered and entangled in the nets and snares of my own
passions and inordinate affections, and with the cares and
embarrassments of this world, and so feeble that I cannot
with my own strength defend myself, and so beaten down
that I neither will nor desire to be freed from them ; but,
on the contrary, am content to see myself so entangled,
and, as a certain prophet says, I " sacrifice to my own
"nets,"(16) adoring as idols these affections, these earthly
and pleasing things, which enslave me together with
them ; but the mercy of our Lord Jesus Christ is so great
and so powerful, that with one only word He can cause me
to forsake them, and give me force also to free myself from
them.
Colloquy. — 0 Almighty God, break asunder in-
(15) Eccles. iv. 12. (16) Habac. i. 16.
84 MEDITATION VI.
stantly my cords, so that I may never more
" sacrifice to these nets," but only to Thee with
" sacrifice of praise " (17) and invocation of Thy holy
name. 0 my soul, doubt not one day to see Thyself
delivered and changed, for " it is easy before God "
suddenly to enrich the poor, and to repair with one
only look all Thy losses.
iii. How imperiously Christ our Lord called Matthew
and others, commanding them to follow Him, without
giving them any reason of this His commandment, only that
He discovered them interiorly how much it imported them
to follow Him, and yet how sweetly He said to the four
fishermen, " Come after me, and I will make you to become
fishers of men," alluring them with His amiable promise
to follow Him; as if He had said, "I will not that you
abandon your inclination, nor quite give over your occu-
pation, but will better it, by changing it into another much
more perfect ; for I will make you fishers, not of fishes,
but of souls, which you shall fish to heaven by the net of
your doctrine." By thi3 I see that our Lord desired to
accommodate His grace according to that good, which nature
already possessed, to perfect it, so that the one and the
other proceeding in accordance together, obtain their end
more agreeably.
2. Thus the grace and proper vocation of a Christian or
Religious, helps to cut oiF the evil natural inclinations,
as they did those of S. Matthew, and to perfect the good
as they did those cf these fishermen, whose vocation I will
apply to myself, imagining that Christ our Lord says to
my heart, " Forsake the nets with which thou fishest for
the delights and pleasures of this life, and " come after me,"
following my counsels, and I will make thee a fisher of
other delights and celestial enjoyments; and "I will" also
(17) Ps. cxv.
ON THE VOCATION AND ELECTION OF THE APOSTLES. 85
«' make thee to become a fisher of men," whom thou shalt
gain to heaven by thy preaching and example.
3. Hence I will conclude from all that has been said,
that the apostolic vocation embraces two parts: — First,
to follow Jesus Christ, imitating perfectly His holy virtues,
and to draw out of the sea of this world the souls of such
as are drowned in it. And the second is founded upon
the first, for it would be a great folly to draw others out
of the dangers of the sea, and to drown myself in it by not
following Jesus Christ, and yet cause others to follow Him.
POINT IV.
Consider the excellent obedience which the apostles
showed to their vocation, for as the Evangelists say, " Peter
and Andrew his brother, were casting a net into the sea,"
and the sons of Zebedee in like manner were mending
theirs in the ship of their father, and Matthew was actu-
ally engaged in receiving tolls, (18) but when Christ called
them, continuo, et statim, " forthwith" they forsook all to
follow Him.
In this obedience, they discovered three excellent per-
fections contained in this virtue.
1. The first perfection was that of their understanding
and judgment, which they captivated to the service of
Jesus Christ, submitting themselves to His holy ordinance,
without replying or alleging the reasons they had, to
omit, or defer the accomplishment of it. For S. Peter
might have said that he was obliged to support his daugh-
ter, and his family, and to dispose first of his affairs. — S.
John and S. James, that they had both father and mother,
who, being aged, stood in need of their assistance. — St.
Matthew, that he was to account and reckon with many ;
(18) Mat. iv. & ix.; Marc. i. & ii.; Luc. v. 27.
86 MEDITATION VT.
that he had disbursed much money in traffick, and that
therefore it was necessary for him first to set all things in
good order. — None of all this did they allege, but wholly
submitted their judgment to the commandment of Christ,
and casting themselves confidently upon the divine provi-
dence, they obeyed Him with blind obedience, yet not
imprudently, but very discreetly, because the inward
illustration, the force of divine grace, and the divinity
which beamed in the face and words of Christ our Lord,
induced them to submit and yield to His commandment.
2. The second perfection was that of their will, which
they most readily subjected to that of Jesus Christ, divest-
ing themselves of the carnal love which they bore to their
wife, children, fathers, friends, and worldly substance,
which although it was but little, yet, as St. Gregory
says, (19) they left much, in leaving the will and desire to
possess anything but Jesus Christ; and if all the world
had been theirs, with the same will they would have for-
saken the whole to follow Him. And for this cause St.
Peter said to Christ our Loid, " Ecce nos reliquimus omnia"1
(20). " Behold we have left all ;" he said not— We have
forsaken all the things which we had, but absolutely " all
things," to signify that they forsook all things which they
had, and might by possibility hereafter have, namely, fa-
thers, mothers, brothers, sisters, friends, and kindred, with
whatsoever riches and right appertaining to them; and
finally themselves, together with their own will and liberty,
and even if it had been needful, their honour and their
life, renouncing all to follow Christ. (21)
3. The third perfection was of execution, the which was
prompt, punctual, joyful, without the delay of so much as
an instant, and without repugnance or any sadness. And
(19) Horn. v. in Evanjr. (20) Mat. xix. 27.
(21) S. Chrysos. hom. xiv. in Mat.
OX THE VOCATION AND ELECTION OF THE APOSTLES. 87
although they now possessed the things they loved or es-
teemed, as their fathers, and their money; yet they forth-
with forsook all, as if they had fled from a seipent. Those
who had spread or set their nets in the sea suddenly un-
loosed them. — Those who were mending them, did not
afterwards knit so much as a knot. — And he who held the
counting books open, and the gold and silver lying upon
them, forsook all even as it lay, with the same content with
which he feasted Jesus Christ, His disciples, and other
publicans in sign of joy.
Colloquy. — 0 miracle of the omnipotence of
Almighty God ! 0 marvellous change of the right
hand of the " most High." (22) 0 sun of justice who
triply settest on fire the mountains with lightnings
and thunder, and " blindest the eyes " (23) with Thy
excellent brightness, grant unto me a blind obedience
fervent and diligent, such as Thou gavest to these
apostolic mountains, that obeying Thee like them, I
may come to reign together with them, world without
end. Amen.
point v.
Consider the great favours which Christ our Lord did
to His Apostles for this obedience.
1. First, He exalted them to the most eminent dignity
above all those which He had instituted in His Church,
which was that of the Apostleship, making them His
legates and ambassadors, that in His name and authority,
they might go and preach throughout the world His holy
Gospel. (24)
2. Secondly, He chose them, as S. Mark says, " ut essent
secum" that they might always be with Him, keeping with
them very strict familiarity, discovering to them part of
(22) Ps. lxxvi. 11. (23) Ecclus. xliii. 4.
(24) Marc, iii.; Luc. vi.
88 MEDITATION VI.
His secrets, as He said to them, " I will not now call you
servants," but " friends," because " all things whatsoever
I have heard of my Father, I have made known to you."
3. Thirdly, imparting to them greater gifts and graces,
than to all the saints either of the Old or New Testament
who succeeded them, as well in all kinds of sanctity, as
also in wisdom, with power and authority to work mira-
cles, and with other graces gratis and freely given to them ;
whence S. Paul says, that they had the "first fruits''(25)
of the Holy Ghost, and that they were " the glory of
Christ. "(26)
4. Fourthly— He promised them that on the day of
judgment they should " sit " with Him upon twelve seats
judging the twelve tribes of Israel, (27) for having
obeyed in forsaking all things for the love of Him. He
gave them even in this life a hundred times more than what
they had left. And if it be true, as we have said, that
with an efficacious will they forsook all riches, honours,
and pleasures which they could desire, then that which He
gave them was worth a hundred times more than all that,
for He gave such graces, gifts and spiritual consolations, as
incomparably exceeded all whatsoever they had left: and
to encourage us to do as much as the apostles did, He
promised us the same as to them, as shall be showed in its
place. (28)
Colloquy. — 0 my Redeemer, since Thou rewardest
with such liberality the obedience of man to Thy voca-
tion, it is most just that I should follow Thee in this
life, that I may pass from this to abetter, where Thou
art enjoying Thine everlasting glory. Amen.
(25) Rom. viii. 23.
(26) 2 Cor. viii. 23. (27) Mat. xix. 28. (28) vi. part. med. xlviii.
ON THE VOCATION TO FOLLOW CHRIST. 69
MEDITATION VII.
ON THE GENERAL VOCATION WITH WHICH CHRIST OUR LORD CALLS ALL MEN
TO RENOUNCE THEMSELVES, CARRY THEIR CROSS, AND FOLLOW HIM.
Because Christ our Lord, as St. John says, is come into
the world to destroy the works of the Devil, let us first
ponder in this meditation, the vocation which the Devil
makes, soliciting people to follow him, in opposition to the
cross of Jesus Christ, and then the vocation of the same
Christ ; that comparing the one with the other, we may see
to which of the two we have reason to hearken, and which
to follow. (1) This meditation, and that which follows, will
give a great deal of light, to make a safe choice of that state
which is most conducive to our salvation.
POINT I.
1. The first shall be to consider Lucifer, the prince of
this world, sitting on a throne of fire full of smoke, having a
horrible figure, and dreadful countenance, surrounded by
innumerable devils, — the dukes and princes of this dark-
ness, who consult about making war against Jesus Christ
our Lord, and erecting their standard against the standard
of the cross. (2) To which effect they have set their snares
of temptation for men, to entrap them in those three vices
which St. John calls " concupiscence of the flesh, con-
cupiscence of the eyes, and pride of life:" (3) first inviting
them to the delights of the flesh, whence proceed the vices
of gluttony and luxury — afterwards to the cupidity of
having honour, whence proceed the vices of covetousness
and ambitions, — after that to the pride of life, which is a
(1) Mat. xvi.; Mar. viii.; Luc. ix.; Joan. iii.
(2) Joan, xiv.; S. Ign. in Heb. 2, die i. (3) 1 Joan. ii. 16.
90 MEDITATION VII.
desire of our own excellency, with presumption of our-
selves, and of our private opinion. (4) And it is called pride
of life, because it is pride that is lively and swelling,
which always lives and increases, budding forth other
vices and sins of the world.
2. Then will I ponder the rage with which the devils
range about the whole world, without leaving any, the least
corner unsearched, " seeking whom they may devour," (5)
as lions, with the force and violence of persecutions ; and
as dragons, with the subtlety of their apparent reasons to
deceive men, and to draw them to their service ;(6) the
destruction which they make being exceedingly great, be-
cause they seduce innumerable souls, some of whom give
themselves to the seeking of pleasures; others to the
greedy covetousness of riches and of wordly honours;
others to pride and loftiness of life : and, lastly, they enrol
under their standard, all the enemies of the cross of
Christ, "whose end is destruction,'' as St. Paul says,
41 whose God is their belly, and whose glory is in their
shame." (7)
3. With this consideration imitating the same apostle,
with tears will I excite my compassion, that there are so
many who follow the standard of the Devil, wondering that
they are so foolish as to follow him, believing that the re-
compense of their service will be to inhabit with him in
hell. And reflecting on my past or present life, I will
deplore my having remained for any time in this pernicious
error, beseeching our Lord to deliver me from it. Amen.
POINT II.
Secondly, I will consider Christ our Lord seated in an
' (4) Ps. lxxiii. 3, 4, 5.
(5) 1 Pet. v. 8; S. Aug. praef. in Ps. Ixvi.
(6) Apoc. xii.; Mat. vii. (7) Philip, iii. 19.
ON THE VOCATION TO FOLLOW CHRIST. 91
humble place, with a pleasing and loving countenance, sur-
rounded by His disciples, and with many other persons,
saying to all — " Si quis vult venire post me, abneget se-
metipsumet tollatcrucem suam, et sequatur me.'' "If any
one will come after me, let him daily take up his cross,
deny himself, and follow me."
1. In these words, contrary to the prince of this world,
He invites men to three things : — ■
i. First, to deny themselves, mortifying the three concu-
piscences of the world, and the other vices which proceed
from them, that is, that they deny and mortify the love of
sensual pleasures, and the greedy desire to get them, vain
glory, and interior pride, mortifying their own judgment
and their own will, and all presumption and desire of su-
periority.
ii. Secondly, He calls them to carry their cross, offer-
ing themselves to all that is repugnant to the three eager
desires of the world ; that is to say, to suffer labours and
sorrows, poverty and contempt, with all manner of hu-
miliation and subjection; because the spiritual cross of
Jesus Christ is composed of these three things, pain,
poverty, and contempt, each of them comprehending sun-
dry different mortifications which accompany it ; and this
cross He requires that all men carry every day, bearing
that part which daily and hourly shall befal them, with
perfect perseverance even to death.
iii. Thirdly; He therefore calls them, that they
should imitate His holy virtues, and the examples He
giveth them of abnegation, and patiently supporting their
own cross; as He is resolved to admit none into His
school, nor to His company, who do not resolve to em-
brace the same, and to settle themselves under this stan-
dard. And so He says, that whosoever " taketh not up
9 J MEDITATION VII.
his cross and cometh after me, he cannot "be my disciple,
and is not worthy of me/' (8)
2. Then will I ponder how exceedingly reasonable this
vocation is, for if I be evil, and from my birth inclined to
vices and iniquities, it is most just I should deny myself,
and mortify all my wicked inclinations, to emancipate my-
self from all the evils which spring from thence. And
if pleasures, riches, honours, and worldly excellencies, are
the source of all sorts of evils, it is but reasonable that I
leave the inordinate love I feel towards them, to save, my-
self from such great miseries. And if in this mortal life
many labours, toils, sorrows, and tribulations will befall
me, how can I do better, than to make a virtue of neces-
sity, and embrace my cross with a willing mind, thus to
merit everlasting life? And since Jesus Christ our Lord
came down from heaven to carry His cross, and to em-
brace pain, and disgrace, and contempt, what wonder if I
do that which my Captain, my King, and my God has
done?
Colloquy. — 0 supreme Captain, since Thou callest
me to renounce and deny myself, come Thou to com-
bat with me against myself, for he ought to have
more force than myself, who is to overcome me. And
since Thou desirest that I daily carry my Cross, give
me daily Thy holy grace, that I neither fall nor
stumble, nor yet be oppressed under its weight.
Amen.
POINT III.
1. The third shall be, to consider three most effectual
reasons which Jesus Christ our Lord uses, to persuade
us to this vocation.
i. The first is, that "whosoever will save his life shall
lose it; for he that shall lose it for my sake shall save it:"
(8) Luc. xiv. 27; Mat. x. 38.
ON THE VOCATION TO FOLLOW CHRIST. 93
that is to say, " Your salvation and your everlasting life
is in denying yourselves, taking up your cross, and follow-
ing me, even to the loss of your temporal life for this
cause, if need require, as I lost mine. And whosoever
shall lose it after this manner, shall not altogether lose it,
because I will return him a better for it, and one eternal.',
And in the same manner I may imagine Christ our Lord
to say to me: "He who for me shall lose his goods, his
honour, his pleasuies, his friends, or other temporal profit,
he shall afterwards find it: and contrariwise, he who seeketh
to save or preserve the same, contrary to my will, he
shall lose it, and together with it his soul for ever."
ii. The second reason is : — " What shall it profit a man if
he gain the whole world, and suffer the loss of his own soul ?
Or what exchange shall a man give for his soul?" As if
He had said: " If that thou follow the Devil's suggestion,
and not my vocation, sure thou art to lose thy soul ever-
lastingly: for what will it avail thee to have enjoyed all
the pleasures, riches, honours, and excellencies of the
world, if after all this thy soul be damned ? Ask thou of
those that are burning in hell, and they will tell thee:
'What hath our pride profited us? or what advantage
hath the boasting of riches brought us? (9) Pleasures,
honours, dignities, and all the goods upon the whole
earth ; what profit have they brought us ? All is passed
like a shadow, and now for our malice we are plunged
into perpetual torments.' ''
iii. The third reason is, because the Son of man shall come
in the glory of His Father, with His angels, " and then will
He render to every man according to his icorks ;''(10) which
is to say: UI shall come to judge the world with the sign
and standard of my Cross, and those Avho would not carry
the same with me, shall be condemned with the devils to
(9) Sap. v. 8. (10) Mat. xvi. 27.
94 MEDITATION VII.
everlasting fire, whose colours they followed; but those
who have hearkened to my vocation, and have embraced
my Cross, I will lead with me to the glory of my Father."
2. Pondering these three reasons, I will compare those
two vocations, — of that which Lucifer makss, with that
which is made by Christ our Lord; — the disastrous end
which is made by those who follow the one, with that so
fortunate an end which is made by these who follow the
other. And since it is not possible, as our Redeemer says,
at once to " serve two" different " masters, God and
mammon,"(ll) Jesus Christ and vain honours, nor possi-
ble to put himself under the banners of such contrary
captains, I will endeavour to shut my ears to the sugges-
tion of Satan, and open them to the vocation of Jesus
Christ, denying myself, embracing my Cross, and following
my Sovereign Captain under His banner. For which
purpose it will be a help to consider which of them I would
wish to have followed at the hour of my death, and when
I shall see myself presen'ed to judgment, before the tribu-
nal of Jesus Christ. Which of the two should I then wish
to have chosen? riches or poverty, honours or contempt,
pleasures or afflictions, the accomplishment of my own
will, or the abnegation of it, and of myself ? And I will
now make choice of that which I would have wished to
have chosen then.
3. And not to put off to the hour of death and
judgment, the certainty of this good election, I add, that
the vocation of the Devil, which, although at first sight it
promises delights, honours, riches, liberty, and repose, yet
all these are so intermingled with bitterness, that to say
the truth, they are most painful; even the damned them-
selves confessed that they "wearied themselves in the
way of iniquity, and that they walked through hard
(11) Mat. vi. 24..
ON THE VOCATION TO FOLLOW CHRIST. 95
ways." (12) On the contrary, the vocation of Christ,
although it treat of abnegation and crosses, it is so propor-
tioned by the Divine Providence, so fitted and accommo-
dated to every ones forces, and mingled with such sweet-
ness and celestial graces, that truly it is most sweet, even
in this life; so that those who followed the Devil's
standard, find a great refreshment in following Christ,
even as our Lord Himself said : — " Come to me all you
that labour and are burdened, and I will refresh you ; take
up my yoke upon you, and learn of me, because I am
meek and humble of heart, and you shall find rest to
your souls, for my yoke is sweet, and my burthen light ;"
(13) that is to say: "Although my yoke be abnegation, yet
is it sweet, and although my burthen be the cross, yet is
it light to such as are meek and humble like myself: for I
give my grace unto the humble which renders all that
sweet and light, which otherwise of itself is sour and
heavy."
Colloquy. — 0 most sweet master, upon whose
sacred shoulders my cross is carried, and that of
all mortal men, grant me to hearken to Thy vocation,
embracing the labours of Thy cross, remitting to Thy
providence the means to support and carry it: that
choosing in life that which I would have wished to
have chosen in death, I may receive at Thy judgment
the crown of glory. Amen.
MEDITATION VIII.
ON THE RESIGNATION NECES9ART TO HEAR THE VOCATION OF JESUS CHRIST
AND TO RENOUNCE ALL THINGS TO BECOME HIS DISCIPLE.
Forasmuch as Christ our Lord never ceases to call men
(12) Sap. v. 7. (13) Mat. xi. 28—30.
96 MEDITATION VIII.
to follow Him, I will place in this meditation, the proper
disposition which we ought to procure ; in order that His
holy vocation may be found amongst us, and that it may
conduct us to everlasting life. This has our Lord Him-
self declared in a memorable sentence, which He uttered
in St. Luke: — " Every one of you that doth not renounce
all that he possesseth, cannot be my disciple." (1) In
which words, He commands not all men to renounce and
actually abandon all things, but only to renounce them in
heart, to leave the inordinate affection they have for them,
and be ready to renounce them entirely, when they shall
be any impediment to their salvation, or that the same
Lord with a special vocation, shall inspire them to re-
nounce them, as a means much more secure and proper
for their salvation. And under the name of all, are com-
prehended, goods, honour, dignity, and eminent offices.
Also fathers, brothers, sons, friends and acquaintance, and
any person or thing upon earth, or inordinate affection for
which may hinder us from following Christ, and becoming
His true disciples. This presupposed, we will set down
three sorts of men who seek the end of their salvation,
and who desire, in order to attain thereunto, to dispose
themselves to follow Christ; that so we may see which
amongst them walks the most securely, and to which of
them we ought rather to conform ourselves.
POINT I.
1. The first sort is, of those who desire to attain the
end of their salvation, without applying the means to this
end, by reason of the great difficulty they feel in it : they
desire to follow Christ, but yet wish not to renounce or
abandon anything: they desire to leave and forsake their
disordered affections, but not to use any effectual means
(1) S. Ignat. ubi supr. Luc. xiv. 33.
ON THE VOCATION TO FOLLOW CHRIST. 97
whereby they may be freed from them, even as
the sick man who desires health, but wishes to have no
bleeding, purging, or other remedies necessary to make
him well, because of the pain and bitterness which he
feels in taking them. These persons have a disposition
entirely opposite to the divine counsel and the call of
Christ to renounce all, for such as these will never pur-
chase true spiritual health, nor life everlasting, because
this is not obtained by bare desires, when works are want-
ing. And although it seems that they seek to be saved
and healed, yet in truth they do not seek it : and for this
reason the Holy Ghost says : — " Vult, et non vult piger."
" The sluggard willeth and willeth not;"(2) he wills the
end, but not the means ; where Christ is he would gladly
come; but will not follow Christ; he wills virtue in
that it is good, but wills it not in that it is difficult,
which is the cause that he quite forsakes it.
2. Then will I reflect upon myself, and see if I do not
the like in seeking after those virtues which I pursue:
for I sometimes say that / desire to obtain true humility,
and to overcome pride, but I neither humble myself, nor
will be humbled by another : I say I desire to keep my
patience, and to subdue my anger, and yet will not endure
or suffer anything, always remaining proud and impatient:
whereas the mortification of passions is a necessary means
to vanquish vices ; and the practice of virtues is requisite
to purchase them.
POINT II.
1. Tnc second sort is of other men who desire the end
of their salvation, and exercise the means to attain the
same, but these means are such as are chalked out accord-
ing to their own fancy, and not according to the will of
Almighty God. They seek indeed to follow Jesus Christ,
(2)Pioy.xiii. 4.
Vol. III.— 7.
y» MEDITATION VIII.
and to renounce their inordinate affection to earthly
things, on condition that what they have may still re-
main peaceably in their own possession. And although
these things are to them an occasion of sin, and Almighty
God interiorly calls them to forsake and leave them, yet
they obey not, but become sorrowtul like the rich young
man, to whom Christ said : — " If thou wilt be perfect, go
sell what thou hast." (3) These resemble those that are
sick, who seek to be healed, and to apply remedies, but
not such as the physician orders, but only such as they
find to their own liking, seeking to make the will of the
physician like their own before they taste them: so that
they will draw God's will to theirs, and not conform
theirs to that of God, and in consequence, have a dispo-
sition repugnant to the divine vocation of renouncing all
things, and are in danger of being damned; for perhaps
our Lord knows that their cure depends on their forsaking
the things which they possess, thereby removing inordi-
nate affections, and the many sins which thence proceed.
2. In short, I ought to believe, that the remedy of my
spiritual infirmities, consists not in the means which I
choose with my blind judgment, but in those prescribed by
Almighty God, the true physician of my soul; like Naa-
man the leper, (4) who although he greatly desired to be
healed of his leprosy, yet would not apply the remedy
which the prophet Elias prescribed him, which was to
wash himself seven times in the river Jordan, but wanted
an easy means, which he invented in his own brain, which
was, — that the prophet should only touch ,him with his
hand. But he would never have been thoroughly healed
of his infirmity, had he not changed his opinion, and re-
signed himself into the hands of the holy prophet: as
Almighty God had determined to heal him, not by the
(3) Matt. xix. 21. (4);Reg. v. 10.
ON THE VOCATION TO FOLLOW CHRIST. 99
means which he himself had chosen, but by another which
was more convenient.
3. I will likewise turn the reflection upon myself, and,
looking into different parts of my life, see if I am not de-
ceiving myself, and falling into the same error. For when
I confess, it is wrong if I will not receive the remedy pre-
scribed for my cure by a prudent confessor, but prefer one
which my own inclinations suggest to me. And if I be a
religious, it is a great abuse to pretend to arrive at the
perfection of my state, by the means which my own judg-
ment prescribes, seeking to incline my superiors to will
that which I will, and not to incline my own to will that
which they will, so that Christ our Lord may say to me
what He said to S. Peter, in a similar case: — " Vade post
me, Satana ;'' " Go behkid me, Satan, thou art a scandal
unto me;' '(5) for I will not fulfil Thy will, but it is Thy part
to fulfil mine; the master is not to follow the disciple, but
the disciple the master ; nor is the subject to govern his
superior, but the superior the subject.
Colloquy. — 0 sovereign master, since Thou art
the way, the truth, and the life, suffer not that I
should choose any other way than Thine, nor follow
any other truth than Thine, nor live any other life
than Thou didst live ; walking after Thee who
descendest from heaven, not to fulfil Thine own will,
but the will of Thy Father in the way which He
assigned Thee. Amen.
POINT III.
1. Hence it is, that the third and far happier sort of
men consists of those who desire to attain the end of their
salvation, the victory over their inordinate appetites, and
the perfection of virtue, by the means which Almighty God
appoints, resigning themselves entirely to His will, being
(5) Matt. xvi. 23.
100 MEDITATION VIII.
ready to hold or let go whatsoever they possess with equa-
nimity, as will be best for the honour and glory of Al-
mighty God, and for the salvation of their souls: like those
sick men who desire to be healed, and commit themselves
wholly into the hands of the physician, fully prepared to
take those remedies which he shall judge best for the
recovery of their health, without inclining on their part
more to one side than the other.
2. These have indeed an admirable disposition for hear-
ing the divine vocation, and receiving the illuminations
and inspirations of God, ever confiding in the providence
of our great Lord, who, as the prophet Isaiah says, (6)
manifests to us the things most profitable and most conve-
nient for us, and guides us in the way to heaven by Him-
self, and by means of His appointed ministers. So that
those who suffer themselves to be guided by Him, embrac-
ing all those means which He inspires and commands, will
possess a ilood of peace, and a sea of sanctity, and will, with
great security, arrive at the port of their salvation and
perfection; because the divine providence calls every one
to that state and manner of life which is fittest and most
convenient for him, as will be shown in the sixth part.
3. Accordingly, I will make a comparison between these
three sorts of men, and seeing the abuses and errors of the
first and second, I ought to make choice of the third condi-
tion, and then in the presence of God our Lord, say to
Him from my heart, like another Saul newly converted: —
"Domine, quid me vis facere?" — "Lord, what wilt Thou
have me to do?"(7) Behold Thy servant desirous to serve
and follow Thee ; but I am very infirm through my inor-
dinate affections : I put myself into Thy hands, dispose of
me as Thou shalt please, I am prepared to fulfil Thy will ;
inspire me, and teach me the means most proper for the
(6) Is. xlvii. (7) Act. ix. 6.
ON THE VOCATION TO FOLLOW CHRIST. 101
health of my soul ; I offer myself with the help of Thy
grace to execute the same, be it in retaining the things
which I possess, or renouncing them entirely for the love
of Thee.
4. Others there are who will proceed yet further, and
to imitate Jesus Christ more perfectly, incline and desire,
as much as they may, to be poor, despised, and afflicted as
He was ; rather than to be rich, honoured, and comforted
•as some just and holy persons have been, although they
always keep themselves indifferent to accept or forsake all
according as God wills. And notwithstanding that His
Majesty imparts not this grace to every one, to call them
to follow Him in actual voluntary poverty in a Religious
life, or to suffer injuries and persecutions for the love of
Him, yet I ought to procure with all my strength this
disposition, in imitation of the Apostle, who said: — " God
forbid that I should glory, saving in the cross of our Lord
Jesus Christ, by whom the world is crucified to me, and I
to the world, "(8) because I abhor and despise the world,
and the world likewise in effect abhors and despises me,
using me as one crucified, who am held by all men as in-
famous and unhappy."
Colloquy. — 0 eternal God, grant me, for Thy
mercy's sake, such a disposition, that I may be
worthy to be called by Thee to do and suffer great
things for Thy glory. Amen.
(8) Phil, i.; Gal. vl U.
102 MEDITATION IX.
MEDITATION IX.
ON THE FIRST MIRACLE WROUGHT BY CHRIST OUR LORD AT THE MARRIAGE IN
CANA OF GALILEE.
POINT I.
" There was a marriage in Cana of Galilee, and the mo-
ther of Jesus was there. And Jesus also was invited
with His disciples, and the wine failing, the mother of
Jesus saith to Him : They have no wine." (1)
1. The first point will be, to consider the benignity and
charity of Christ our Lord, in courteously accepting this
invitation, to take this occasion to do good to others, and
to draw thence some spiritual profit for His disciples.
And at the same time I will contemplate the purity, the
modesty, and the gravity, with which He sat at table,
amidst those merriments and rejoicings: to teach us, that
the spiritual man, in every place, ought to be the same,
without suffering himself to be carried away by profane
things, according to what David says : — " Let the just feast
and rejoice before God ;" (2) for by this means they will do
nothing contrary to their health which they seek to con-
serve, nor yet of the majesty of Almighty God, in whose
presence they are.
2. Secondly I will weigh: —
i. The compassion and care of the Virgin our Lady, who
seeing the want of wine, was sorry for the distress and
disgrace which was there felt; and of her own accord,
without being requested by another, she herself sought a
remedy for this misfortune by means of her son ; shewing
(1) Joan. ii. 1, 2, 3. S. Th. 3. d. q. xliii. art. 3.
(2) Psal. Lxvii. 4.
ON THE MIRACLE AT THE MARRIAGE. 103
by this the great affection and love, which she bore to
them that had invited her. The very same does she to
this present in favour of her devout clients, taking com-
passion on their necessities, although they sometimes for-
get themselves, or are careless to seek redress or a remedy
for them : for, as St. Augustine says, (3) forasmuch as the
Virgin far surpasses all the Saints, so much the more is
she solicitous for our good than all they together.
Colloquy. — 0 sovereign Virgin, how shall I not be
solicitous to serve thee, since thou art so solicitous to
succour me ? If thou art so careful to show thyself
grateful for so slight a service, it is but reasonable
that I hold myself bound to thank thee for the
favours which thou hast done me, with confidence
that thou wilt do me others far greater. Amen.
ii. I will weigh that loving hope, and that resignation
with which the Blessed Virgin composed that short peti-
tion, " They have no wine:" as she was assured of the
bowels of compassion of her son, to whom it sufficed only
to lay before Him the present necessity, that He might
redress it if it were expedient ; for neither love nor power,
were wanting for this purpose.
Colloquy. — 0 glorious Virgin, behold in me the
want of the " wine " of fervent charity and devotion :
and since thou hast such great compassion for the
want of corporal wine, thou wilt have much more for
the want of spiritual wine ; and since thou askedst a
remedy for the one, ask it also for this other, saying
for me to thy blessed Son : " Son, this my servant
wanteth the wine of celestial love, grant it him abun-
dantly, that he may serve Thee with great fervour."
Amen.
3. In imitation of this sacred Virgin, I should exercise
this manner of prayer, which she has taught me by her
(3) Serin, iv. de Nat.
104 MEDITATION IX.
example, representing to our Lord, my wants and necessi-
ties, with great love, confidence, and resignation, trusting
in His liberality and His mercy, that He will send me a
remedy when the same is most expedient for Die* and so
instead of this word, "Wine,'' I may put other like words,
saying to our Lord: —
Colloquy. — 0 my Father, I have no fervour. — O
my God, I have not humility, — I have no patience, —
behold my misery, and take pity on me.
Of this sort of prayer we will treat more at large in the
meditation of the raising up of Lazarus, Med. xIL, part 3.
POINT II.
To this demand Christ our Lord made answer. " Wo-
man, what is to me and to thee ? my hour is not yet come.'"'
(4) Concerning this answer, 'in appearance so harsh and
distasteful, I will ponder the mysterious causes of it.
i. The first was, to make it known that He was more than
man, and that He was also Almighty God, to whom it
appertained to do that miraculous work which was re-
quired of Him, in which He was to follow His own
course both as to the time and the hour, which, as He was
God, He had assigned, without either changing or antici-
pating it for any respects of flesh and blood ; teaching us
in this, that we must not afflict nor vex ourselves exclu-
sively for our wants, by seeking to anticipate the hour
which God has set down, nor assign to Him the time to
redress them, as those of Bethulia did, whom holy Judith
(5) for the like occasion, and with great reason, repre-
hended justly ; but doing on my part all that is possible
for me, I must rely upon His divine providence for the
rest, that He send me a remedy in such hour and season
as shall be best and most expedient for me.
(4) Joan. ii. 4. (5) Judith, viii.
ON THE MIRACLE AT THE MARRIAGE. 106
Colloquy. — 0 most sweet Saviour, ^ Thou hast
assigned the time for labour and for working miracles,
follow Thine own divine course ; for my will is wholly
resigned, always to obey and to follow Thine, without
withdrawing myself from the same, any hour or
moment of time. Amen.
ii. The second cause was, to instruct us how much mor-
tified and diverted lie was from all carnal love of His pa-
rents. Wherefore, conforming His words to the affections
of His heart, we find it nowhere written that ever He
called the most holy Virgin by this tender title or name of
"Mother," but "Woman;" as is seen both in this place,
and upon the cross, when He recommended her to His
well-beloved disciple; (0) and at another time, others who
heard His sermon saying unto Him, that His mother and
brethren sought for Him, He made them answer with
great seriousness: — "Who is my mother and who are my
brethren? Whosoever shall do the will of my Father
that is in heaven, he is my brother, and sister, and mo-
ther."(7) Whence I will learn to divest myself of all car-
nal affection to creatures, and not to use the name of
mother nor of brother, if they carry my heart after them,
studying to prefer before all things, the accomplishment
of the will of Almighty God; (8) since on this subject
Moyses says: — "Who hath said to his father and to his
mother, I do not know you, and to his brethren, I know
you not, these have kept Thy word and observed Thy
covenant." (9)
iii. The third cause was, to give the most holy Virgin an
occasion to manifest her most excellent virtues ; especially
her incomparable patience, humility, and confidence, for at
this harsh answer, she did not trouble herself, she did not
(6) Joan. xix. 26. (7) Mat. xii. 47.
(8) S. Igna. in exam. c. iv. lit. c. (9) Deut. xxxiii 9.
106 MEDITATION IX.
complain nor answer a word, nor consider herself slighted
by it : and what is more to be admired, she lost not the
hope of being heard, as we shall see by and by ; after
whose example I should encourage myself to keep patience,
and not lose confidence, if God refuse to grant my prayers,
or defer for a time to hear me, or when men return me
distasteful answers, remembering what the prophet Isaiah
says: — "In silence and in hope shall our strength be,"
(10) for by such means we obtain of Almighty God what
we ask at His holy hands.
POINT III.
Then the Virgin said to those that served at table,
" Whatsoever^ my son " shall say to you, do yeP (11)
In which words we are to consider — i. The excellency
of this most sovereign counsel ; the end for which it was
given ; the words which she used : and the heroic virtues
which she discovered in the whole.
i. First, she discovered a most heroical confidence : be-
cause, if her son had expressly said to her, I will do what
you demand of me, she could do no more than what she
did.
ii. Secondly, she received a great light to know the mind
of Christ our Lord, and His intention, that He would
supply this want, either by creating new wine, or multi-
plying the little which remained, without being perceived
by those who served at the table; by all which and the
rest, the Blessed Virgin well understood that her son
meant to command the servants something: for it is the
property of Almighty God, to will that men co-operate on
their part to remedy their own necessities, disposing them-
selves by this obedience and diligence, to procure redress
and remedy for them.
iii. Hence it is, that the Virgin our Lady, by the coun-
(10) Isa. xxx. 15. (11) Joan. ii. 5.
ON THE MIRACLE AT THE MARRIAGE. 107
sel which she gave to the servants, admonishes us, that to
obtain of Almighty God what we demand, ice have no means
more effectual than confidence joined with obedience to what
is commanded us: because, as holy David says: — "God
will do the will of them that fear Him." (12) And St.
John says: — "If our heart does not reprehend us, we
have confidence towards God, that whatsoever we shall
ask of Him, we shall receive, because we keep His com-
mandments, and do those things which are pleasing in His
sight.' '(13) And Christ our Lord said to His apostles:
,"If my words abide in you, you shall ask whatever you
will and it shall be done to you." And, generally, the
more obedient we are, the more Almighty God will yield
and condescend to our petitions.'' (14)
Colloquy. — Therefore, 0 my soul, obey fervently,
if thou wilt be heard speedily ; for much sooner is
one obedient prayer heard, than ten thousand sloth-
ful and rebellious ones.
iv. Finally, I will ponder the love which the Blessed
Virgin bore to silence and brevity of words; both those
which she spake to her son, and to the servants, were so
brief, so measured, and so weighty ; and I will particu-
larly engrave them in my heart, as spoken by such a
mother, and by such a mistress, and will labour to accom-'
plish all that Christ our Lord shall command me without
omitting anything, though difficult, — though it appear to
be from the purpose, — though contrary to my petitions, —
though He insinuates to me by Himself with secret inspi-
rations, or by the mouth and means of my superiors,
appear to me of little importance.
Colloquy. — 0 sovereign Virgin, mistress of all
rirtues, teach me truly to practise these which thou
hast here practised, that by the means of them I may
(12) Psal. cxliv. (13) 1 Joan. iii. 21 ; Joan. xv.
(14) Euseb. horn. 3. ad moriach. S. Aug. de opera monacli.c. 17.
108 MEDITATION IX.
render myself agreeable to thy son, and may be
worthy to obtain that which I ask for. Amen.
roiNT IV.
Consider how Christ our Lord commanded the ministers
to nil with water , six water pots there standing, which im-
mediately He converted into most excellent wine, command-
ing the same to be carried to the chief steward who sat at
the table.
1. Whence I am to reflect, first, on the obedience of the
ministers, so well instructed by the counsel of the Virgin,
for without reply, or delay, or without asking to what
purpose He commanded them this — or what sense there
was in carrying water instead of wine — they submitted
their judgment to that which Christ our Lord commanded
them, and by this means, (never thinking of it,) they
obtained the thing which they desired. Whence I will
gather how secure it is for me to obey Almighty God, and
His substitutes or vicars, without discussing with vain
curiosity the cause of that which they command me, as
well not to be deceived by the subtle serpent — (who by
the selfsame means abused Eve, enquiring of her the cause
why God had forbidden them not to eat of the fruit of the
tree of knowledge) (15) — as also, because oftentimes our
Lord, to accord us what we ask of Him, is wont to com-
mand us something which seems contrary, to teach us bv
that to captivate our judgment to His obedience: and if I
obey in those things that humble me, or discomfort me, by
the selfsame way will He exalt and comfort me.
2. Secondly, I will dwell on the almighty power of Christ
our Lord, who by His only will, without once touching
the water, altered and converted it into wine; rejoicing
that I have a Saviour so omnipotent, and beseeching Him
(15) Gen. iii.
ON THE MIRACLE AT THE MARRIAGE. 109
to change my heart, and to turn it from evil to good, from
cold to fervent, and from imperfect to perfect, offering up
myself in no way to contradict Him; because, as St. Augus-
tine says : — " He that made me without me, will not save me
without me," (16) that is to say, will not change me from
evil to good, not from lukewarm to fervent, if I resist
Him.
3. I will likewise ponder the great liberality of our Lord,
in recompensing the services which are done to Him, since
for one glass of wine given to Him in this banquet — and
that but of inferior quality — He turned six flagons or
water pots full of most excellent wine, "even to the brim,"
as full as they could hold, and to this time does still the
same, recompensing a cup of cold water with "good
measure, and pressed down, shaken together, and running
over;" (17) and gives to Religious a hundred-fold more
than they have left or forsaken for the love of Him.
4. Finally, to those souls who give themselves to prayer,
solemnizing with them these spiritual marriages, He causes
to enter into His " cellar of wine," (18) and gives them to
taste, to their unspeakable joy, of the six vessels which
there are full of celestial affections, that is — of the heroic
acts of six most excellent virtues; — zeal of His Divine
glory, and of the salvation of souls ; — fervent devotion with
great promptitude to all things belonging to His divine
service; — gratitude and thanksgiving for benefits received;
— and obedience with resignation to do and suffer for the
love of God, whatsoever shall be agreeable to Him.
Colloquy. — 0 Almighty and most liberal Saviour,
I will have none but Thee for my Lord, my God, and
my all; bring me into the cellar of Thy delicious
wines, inebriate me with the wine of these six affec-
(16) Tract. 71. la Joan. xiv. 14.
(17) Luc. vi. 38. (18) Cant. ii. 4,
110 MEDITATION IX.
tions, filling me full of them even to the top of per-
fection proper to my state, that, burning like a seraph,
I may fly with these six wings (19) to unite myself to
Thee, and never cease to love Thee and praise Thee,
world without end. Amen.
POINT V.
Consider the effects of this miracle.
1. First, the joy of the Virgin when she beheld this
miracle, and saw that her hope had not deceived her. Oh
how confirmed did she remain in her former confidence,
and what infinite thanks did she render to her Son for this
singular favour ! I am likewise to consider how important
are the prayers and intercessions of this incomparable lady,
for Jesus Christ having said that His hour to work mira-
cles was not yet come, yet in consequence of this prayer of
His mother hastened the time and wrought this miracle
immediately, so that this prayer was the cause that He
anticipated the hour, which but for her sake He would
not have anticipated at that time.
It is likewise a thing deserving of remark, that Christ
our Lord took His mother for an instrument of the first
sanctifcation, which was that of John the Baptist, and of
the first miracle, which was this at the marriage, both which
miraculous works He hastened by the means of His blessed
mother, to teach us that she was to become our favourable
mediatrix, to obtain for us speedily both temporal and
spiritual benefits, the works of sanctity, and the miracles
which Almighty God works by her intercession. Where-
fore I ought greatly to rejoice to have such a mother,
who on the one side is so solicitous for my good, and on
the other, is so powerful to procure it for me.
Colloquy. — 0 my mother, shew thyself a mother
(19) Isa. vi.
ON THE MIRACLE AT THE MARRIAGE. Ill
in my behalf, in hastening by thy prayers the hour
of my help, that being delivered from this luke-warm-
ness, I may begin to serve thy son with most increased
fervour. Amen.
2. Secondly, I will reflect how confirmed in faith the
disciples of Christ were when they saw this miracle, since
as St. John says, they believed in Him with a new fervour
of faith, and with extraordinary joy, seeing the omnipo-
tency of their Master, comforting themselves that they
were in His company, assuring themselves that nothing
could be wanting to them while He should remain with
them. Nor was it without mystery, that our Lord would
that His first miracle should be showed in a temporal
thing, so domestic and so necessary, to confirm the faith of
those who were yet ignorant, and only beginners in divine
things, disposing them by little and little to other things
of greater consequence.
3. Thirdly, I will ponder the great admiration of tlie
chief steward, having tasted the sweetness of that excellent
Wine, for not having any longer power to suppress his
feelings, he presently caused the bridegroom to be called,
blaming him for having infringed the common custom
among men, who first give their guests the best wine, and
afterward the worst, for he had reserved the best wine till
afterward, insomuch, that the wine which at first seemed
good, when he had tasted that which Jesus Christ had made,
seemed inferior. But he noted not in this case the order
and proceedings of Almighty God, who gives not the most
precious wine made by His hand, until the former finish,
and begin to fail, and this for two most high reasons : —
i. First, that we may hold in greater estimation that which
God gives us, having first learned by experience our own
misery, and seeing how opportunely He assists and succours
us, verifying by experience that which David said, That
112 MEDITATION X.
God " is a helper in due time in our tribulations," (20)
sending us succour and a remedy for Ihem, in the time
and season most expedient for us.
ii. Secondly, to signify that God does not impart the
gifts of the Spirit, until we first have mortified the gratifica-
tions of the flesh ; neither does manna fall from heaven, till
first the meal of Egypt be quite consumed; for as St.
Bernard says, (21) we cannot well mingle these two wines
together, viz., the wine of celestial and terrestrial comforts,
so that it is proper that first the earthly should fail in me,
that so I may taste of the heavenly, although sometimes
our Lord gives us to taste of the heavenly, that we may
leave and more easily loathe that which is earthly.
Colloquy. — 0 sweet lover of souls, give me to taste
of the wine of the Spirit, which may render that of
the flesh distasteful unto me ; grant me to feel the
sweetness of Thy celestial breasts, which may breed
in me a loathsomeness of all terrestrial delights. 0
my soul, animate thyself to mortify these sensual
delights, that so thou mayest be worthy to obtain
those which are eternal. Amen.
MEDITATION X.
ON OUR LORD'S INDIGNANT EJECTION OP THE BUYERS AND SELLERS FROM
THE TEMPLE.
POINT I.
Christ our Lord going up to the Temple of Jerusalem,
and seeing oxen, sheep, and doves sold therein, and others
sitting at their changing tables to receive money, " when
He had made as it were a scourge of little cords, and there-
with drove them all out of the Temple, the sheep also and
(20) Psal. ix. 10. (21) Ep. 3. et Ser. de Ascen.
ON THE ZEAL OUR LORD SHOWED IN THE TEMPLE. 113
the oxen, and the money of the changers He poured out,
and the tables He overthrew; and to them that sold doves
He said, Take these things hence, and make not the house
of my Father a house of trafhck." (1)
1. First, I will consider the great zeal which Christ our
Lord had for the glory of His Father, and the purity of His
holy Temple, — zeal being an ardent desire to take away
or hinder all that is contrary to the thing that is loved, or
repugnant to its will, honour, or profit, (2) and the greater
the love is, so much greater is the zeal, and consequently
greater the grief for the damage which is done to his
friend, and greater the desire to remedy the same; and
because Jesus Christ our Lord infinitely loved His Father
and His Church, so likewise had He a most ardent zeal for
whatsoever was connected with it. On this account He
took a whip, and drove out of the Temple those that pro-
faned it, as St. John observes, citing this passage of David,
" Zelus domus tuag comedit me." " The zeal of Thy house
hath eaten me up." (3) In which words He signifies the
greatness of this zeal in two ways : —
i. The first, that it was as a consuming fire, which did not
only torment His heart, but also consumed His honour, His
peace, and His life, despoiling Him so far as to leave Him
naked, dishonoured, forsaken, and dead on the cross, to
repair the honour of Almighty God, and of His house.
ii. The second, that this zeal had wholly transported and
transformed Him into itself, in the same manner as the
meat which one eats is turned into him that eats it. For
even so Jesus Christ was eaten up by this zeal, as all His
thoughts, words, and works were totally transformed into
zeal; zeal it was which led Him and incited Him to all He
said and did for our salvation; — even to this time this zeal
(1) Joan. ii. 16. (2) S. Tho. i. 2. q. xxviii. art. 4.
(3) Ps. lxviii. 10.
Vol. III.- 8.
114 MEDITATION X.
eats up Jesus Christ, for, as we shall hereafter see, zeal is
the cause why He has made Himself our meat, to become
the food of all the faithful.
Colloquy. — 0 most sweet Redeemer, I give Thee
thanks for the burning zeal which Thou hadst of Thy
Father's house, which is the Church, and of my soul,
which likewise is His temple and Church. Drive,
O Lord, from thence whatsoever is displeasing to
Thee, and consume with Thy fire whatsoever pollutes
it. Give me likewise a zeal resembling Thine,
whereby I may repair Thy honour although it should
be with the loss of mine, for most happy and blessed
should I be if zeal might consume me as it consumed
Thee. Amen.
2. Then I will contemplate the force of Christ, proceeding
from this fervent zeal, and showing such a countenance as
affrighted that great assembly, which might have risen and
rushed upon Him, but His divine and fervent love put to
flight all human fear, zeal being " strong" and hardy " as
death ;" (4) which also, when it is needful, makes a whip,
with which to chastise all delinquents, and drives out of the
house of God whatsoever is prejudicial to it, and for this
cause God Himself, as the Scripture says, " chastiseth" him
"whom He loveth," (5) and "every son whom He receiveth,"
(6) that he forsake his imperfections.
Colloquy. — 0 most sweet Saviour, who with the
self-same zeal takest in hand Thy whip to purify the
house of Thy Father, and sufferest that Thine ene-
mies take the whip to chastise Thine own most blessed
body, paying with Thy bitter scourgings the pains of
their sins : fortify me, I beseech Thee, with this holy
zeal, whereby I may chastise my flesh for its former
offences, and strive most manfully to prevent those of
(4) Cant. viii. 6. (5) Prov. iii. 12 (6) Heb. xii. 6.
ON THE ZEAL OUR LORD SHOWED IN THE TEMPLE. 115
others. Withdraw not from me Thy pious zeal when
I shall offend Thee, for I had rather be chastised as
a son, than live at my own liberty like a stranger.
Amen.
POINT II.
The Jews demanding of Christ our Lord some sign or
miracle to believe in Him, thereby to approve and ratify
what He did, He answered to them, saying: — "Destroy
this Temple, and in three days I will raise it t«p:"(7)
speaking of His most holy body, the Temple in which
inhabited the "fulness of the Godhead corporally," (8)
by reason of the hypostatical union which it had. In
which is to be considered, what sign this is : what miracles
it contains: what thing it signifies: and the effects which
it works.
1. First, Christ our Lord gives them here two signs, —
one of His Passion; — another of His Resurrection. — i. The
first is, the permission to destroy so precious a Temple with
whips, thorns, and nails, leaving it disjointed and dead
upon a cross. — ii. The second is, the Resurrection which
He should perform by His own power, restoring His body
to its former life, with greater glory than before. The
self-same sign He gave at another time, saying: — "This
evil and adulterous generation seeketh a sign, and a sign
shall not be given it, but the sign of Jonas the prophet," (9)
for even as Jonas was cast into the sea to save the ship,
and swallowed up by a whale, three days after came forth
alive : — even so I, for the salvation of the world, shall be
cast into the tempestuous sea of tribulations, and shall be
swallowed up by death, but the third day I shall come
forth alive as a glorious conqueror.
2. Both these signs are very miraculous, because it was
a great miracle, that Jesus Christ, God and man, with a
(7) Joan. ii. 19. (8) Colos. ii. 9. (9) Mat. xii. 39.
116 MEDITATION X.
glorious soul, had together a mortal body, and suffered
Himself to be slain, dissolving the union which His soul
had with His blessed body.
i. And this miracle, in which He yielded to death, was
a manifest sign of His infinite charity and mercy, by which
He gave permission to His enemies to destroy the temple
of His body, to repair the temple of their souls, and make
them temples of the living God.
ii. It was likewise a sign of His omnipotency, which He
testified in suffering such terrible torments and scorn, with
wonderful patience and meekness, even to die upon a cross.
Nevertheless even in dying, He likewise manifested His
almighty power, triumphing by His death, over the same
death, and over hell, not only in Himself, but also in all
His elect, delivering them from its tyranny, and drawing
forth of the whale's belly, all those which it had devoured,
and so rose again most glorious, enriched with the spoils of
innumerable souls, which He drew out of Limbo.
3. With these signs He wrought so much, that men be-
lieved in Him, loved, and obeyed Him : Hence it was, that
the same Lord Himself said: — "/, if I be lifted up from
the earth, will draw all things to myself:" (10) not with
scourges made of cord, or by force of chastisements, but
with the "cords of Adam," (11) "with the bands of love,"
and by the force and number of my benefits.
Colloquy. — I render Thee thanks, 0 my most
sweet Redeemer, for having given to me so singular
a sign, so painful to Thee, and so cheap and loving to
me. I am that miserable wretch, who, with my sins,
have destroyed Thy temple, that is, my soul; but
Thou canst build it again " in three days ;" quicken-
ing me with Thy grace in the first, perfecting me
with perseverance in the second, and raising me to
(10) Joan. xii. 2. (11) Ose, xi. 4.
ON THE ZEAL OUR LORD SHOWED IN THE TEMPLE. 117
the participation of Thy glory in the third. Repair
it, 0 Lord, by the merits of Thy Passion, and draw
me to Thy service by the cords of so many benefits,
as for this end Thou has done to me, by which, being
renewed in spirit, I may come to enjoy Thee in hea-
ven. Amen.
POINT III.
The third point shall be, to consider, how Christ our
Lord, at another time nearer to His Passion, cast out of the
Temple the buyers and sellers, and overthrew the tables of
the money changers, and of those who sold doves, saying
unto them : — "My house shall be called a house of prayer
to all nations, but you have made it a den of thieves." (12)
"And He suffered not that any man should carry a vessel
through the Temple" (13)
1. Upon this fact, comparing the same with the pre-
cedent, I must ponder : —
i. That the first time Christ our Lord expelled the mer-
chants from the Temple, both with words, and with a whip
which He made of cords ; but at this last time, He added
to His words, great miracles which He wrought, reserving
the whips for His own shoulders; to manifest to us the
means which God observes to cleanse and purify His
spiritual Temple: — one by chastisements — another by
benefits. The first He used in the ancient law, which was
a law of fear; — the second in the new law, which was
a law of love : and if both these means prove unprofitable,
this temple will come to be destroyed like that of Jeru-
salem, God chastising the same with the last punishment,
namely, of everlasting damnation.
ii. Again, the first time He said: — "Make not the house
of my Father a house of traffic :" giving to understand?
(12) Mat. xxi.
(13) Marc. xi. 16. Luc. xix. Isa. lvi. Jer. vii.
118 MEDITATION X.
that the Temple is not to be turned into a house of pro-
fane, but divine affairs : that Ave ought not to come thither
to negotiate with men, but to negotiate with God our own
affairs, principally that of our salvation, soliciting the same
with sacrifices and prayers. — The second time, He would
not permit that men should pass with their burthens
through the Temple; saying that they made it " a den of
thieves: to signify, that in these negotiations of buying and
selling, thefts, deceits, and injustices are committed, and
sometimes simony, forasmuch as "the desire of money is the
root of all evils; (14) which buys and sells the Holy Ghost
and His graces, figured to us by those doves.
Colloquy. — 0 Saviour of tho world, upon whom
descended the Holy Ghost in the likeness of a dove,
and sentest down the same on Thy disciples in the
form of fire ; purify my covetousness with the fire of
Thy love, that I may obtain the sanctity and purity
of a dove, most becoming Thy holy habitation, for
ever and ever. Amen.
2. Here I will enter into the consideration, that my soul
ought to be the house and temple of contemplation; into
which I am to "enter" to pray to my heavenly Father, (15)
who is present there, and sees my praying in the secret of
my heart. And because that house is not called a house
of prayer where we only pray occasionally, but that which
is an oratory dedicated solely to this purpose, such ought
my heart to be, consecrated with great fervour to the fre-
quency of this exercise, so, that wheresoever I be as the
saints say, (16) I always carry my oratory with me, and so
accomplish that which St. Paul says : — "I will that men
pray in every place, lifting up pure hands without anger
(14) 1 Tim. vi. 10. (15) Mat. vi. 6.
1 6) Amb. 1. b*. de sacr. c. 3. Chri. hom. 79 ad pop. Hil. c. 5. in Mac.
ON THE ZEAL OUR LORD SHOWED IN THE TEMPLE. 119
and contention." (17) Hence it is, that my sonl being a house
of prayer, ought also to be a house of humility, obedience,
patience, and of other virtues, because they are all found,
as we have said in the introduction of this book, in the
house of prayer, accompanying and exercising therein their
excellent acts, and by consequence it ought not to be a
house of profane affairs, nor "a den of thieves," that is,
of vices and other earthly cares, which disturb and steal
away devotion, and drive prayer out of its own dwelling.
3. Hence I will infer, that my soul, to become a worthy
house of holy prayer, ought principally to have these three
conditions, that is to say, — to be clean from sins, which
bring remorse, — quiet from passions, which disturb it, —
and adorned with acts of virtue, to entertain it : and then,
saith 3. Augustine, (18) "The cleanness of thy heart with
its tranquillity" will delight thee, and excite thee to
pray, for thus wilt thou be satisfied to dwell within thy-
self, and to make thy habitation in thine own interior;
but if it be foul, disquieted, and disordered, in seeking to
enter into it, thou goest forth out of it, and forsakest
prayer, even as he that should enter into a church to pray
where there were great tumults and clamours, presently
departs, because he cannot pray there as he desires.
Colloquy. — 0 my Saviour, arm Thyself with Thy
holy zeal, and take Thy whip into Thy hand : enter
into this Thy temple, and drive out of it whatsoever
displeases Thee; — permit not that any thing pass
through the same, which may disturb it ; — purify this
den of thieves, and make it henceforth a house of
prayer, a habitation of angels, and a place of peace,
in which Thou mayest dwell for ever and ever.
Amen.
(17) 1 Tim. iL 8. (13) Serm. 2. in Psal. xxxiii.
120 MEDITATION XI.
MEDITATION XL
ON THE SERMON ON THE MOUNT : AND THE EIGHT BEATITUDES.
Christ our Lord " seeing the multitudes" of people that
followed Him, "went up into a mountain, and when He
was set down, His disciples came to Him:" and lifting up
His eyes upon them, and opening His mouth, He taught
them, saying: "Blessed are the poor in spirit," (1) &c.
Upon this remarkable beginning, may first be considered
the mystery which the place itself of the sermon contained,
which is a most high mountain ; — the seat of the master,
which is the bare, or humble earth ; — those who approach
most near to Him are the apostles ; the aspect of His eyes
which He casts up to behold them; — the manner of
speaking, which is to open His own mouth ; the theme of
the sermon, which are eight beatitudes ; and above all, the
interior excellency of the master, from whom the whole
proceeds.
POINT I.
1. First, consider, how Christ our Lord, upon this
mountain, took public possession of three very eminent offices,
which His Father imposed upon Him for our profit, that
is to say; — of a master, a lawgiver, and a councellor,
practising them in most high perfection, figured by the
"mountain." For entering into Himself, He from the
profound treasures of the science and wisdom of Almighty
God "brought out new things, and old," (2) very precious,
and profitable for us. — i. As master, He taught us, not
vain or curious things, not astrology, or other human
sciences, which swell or puff up much, but profit little,
(1) Mat. v. 1 ; Luc. vi. 20. (2) Mat. xiii. 52.
ON THE EIGHT BEATITUDES. 121
but taught us the science of the saints, which com-
prehends the most high mysteries of our holy faith, and
the things necessary for us to obtain salvation. — ii. As
lawgiver, (3) He promulgated and published anew that
celestial and divine law, with all the purity and sanctity
which it comprises, purging it from those errors with
which the malice of man had intermingled it, and per-
fecting the imperfections of the ancient law. — iii. As
councellor, He taught us the counsels of the new and
Evangelical law, which are the most excellent that can be
counselled; and by reason of which, He is called, "Won-
derful counsellor," (4) and the Angel of the great council.
2. After this I will consider how He performed these
three offices, after an admirable, new, and most excellent
manner; For, i. As master, He did not only exteriorly
propounded the doctrine, but likewise interiorly gave a
celestial light, to understand and esteem it. — ii. As Law-
giver, He did not only prescribe most excellent laws and
precepts, but also engraved them in their hearts, conferring
grace to fulfil them with exceeding sweetness. — iii. And
as Counsellor, He did not only give the counsels, but
moreover, the spirit and forces to embrace, and put them in
practice. In this He far exceeded all the masters, law-
givers, and counsellors of the world ; for which cause with
very great reason He commands us, to "call no man
master" but Himself, because we have but " one master,"
which is " Christ :"(5) and for the same reason, but one
lawgiver, and one counsellor.
Colloquy. — 0 eternal Father, I render Thee thanks
that Thou hast given me the best master, lawgiver,
and counsellor that Thou couldst give me. 0 Son of
the living and everlasting God, how shall I repay
this unspeakable favour, for having come in person
(3) Isa. xlviii. (4) Isa. ix. 6. (5) Mat. xxiii. 10.
122 MEDITATION XL
and having opened Thine own month to teach me
Thy divine doctrine, since it might have sufficed to
have sent Thine angels, from whose mouth I might
have been taught it. 0 my soul, behold with Thine
eyes, the teacher and master whom God hath given
Thee : and since He commands thee to choose a
" Counsellor" from amongst a " thousand," (6) choose
thou this one who is the best of all others, and selected
amongst thousands; consult with him about thy
doubts, and let thy counsels be with His divine laws. (7)
O heavenly master, give me light to understand what
Thou teachest me. — 0 supreme lawgiver, give me
Thy benediction to accomplish that which Thou com-
mandest me. 0 admirable counsellor, give me force
to follow that which Thou dost counsel me : that by
Thine assistance, ascending " from virtue to virtue," I
may come to see Thee in the holy " Sion."(8) Amen.
3. Christ our Lord never ceases to execute these three
offices in the behalf of men, especially towards those who
desire to ascend with Him into the mountain of perfection,
and approach Him by sincere love: because, as the Scrip-
ture says, those " who come to our Lord shall be enlight-
ened:" and those who place themselves at His feet, (9)
imitating His humility, shall receive His doctrine. On
these He casts His eyes to behold thee with mercy,
these He teaches by the month of His preachers when
they hear them, and by devout and holy books when they
read them: or by themselves alone with His inspirations,
when they pray and meditate, opening His own mouth to
speak effectually to their hearts ; and there, as a master,
He infuses into thee a new light, to know the mysteries
of their faith ; as a lawgiver, He engraves within them
the affections of the law of grace and of charity; and as
(6) Ecclus. vi. 6. (7) Psal. exvt'ii.
^8) Psal. lxxxiii. 8. (9) Psal. xxxiii. 6.
ON THE EIGHT BEATITUDES. 123
a counsellor, He summons and solicits them to follow
perfection. And with this spirit I am to repair to a ser-
mon, to reading, or prayer, as one who sets himself to
hear this divine master, who speaks to me interiorly
through these organs. For this cause the eternal Father
said, that the Master whom He would give us, should
never cease to execute His office to the end of the world.
(10) So that at the beginning of these exercises, I may
thus say to Christ our Lord: —
Colloquy. — 0 Master of masters, open Thy most
holy mouth and speak unto me, for Thy servant hear-
eth, with a deire t > practise what I hear. Amen.
POINT II.
1. Secondly, consider, the theme and exordium of this
sermon ; for Christ our Lord, beholding that treasure of
virtue enclosed within His noble soul, drew from thence
eight principal virtues, which are the summary of Evan-
gelical perfection, — virtues very ancient and very recent,
and never heard of before in the whole world — under a
new name of Beatitudes, which, though bitter to the flesh,
fulfil that which the spouse in the Canticles speaks of Him,
that His lips are (11) as the lilies, dropping choice myrrh,
for with great gentleness and sweetness opening His mouth,
even this first time, He distilled from His lips these eight
acts of most exquisite virtue and mortification, bitter to the
taste of the flesh, but odoriferous to Almighty God, profit-
able to the spirit, powerful to preserve it from all corrup-
tion of sin, sweetening them with the reward that Himself
has promised, and with the manner by which He pro-
pounded them.
Colloquy. — 0 sovereign master, distil into my heart
that * 'choice myrrh" of these excellent virtues, that
(10) Isa. xxxix. 21. (11) Cant. v. 13.
124 MEDITATION XI.
"my hands, my fingers," and all my powers, may drop
them, (12) by speedily putting Thy doctrine in practice.
Amen.
2. Then will I ponder, how Christ our Lord sustained
alone the honour of these virtues which were rejected and
abhorred by the world; reputing them, not blessings or
favours, but misfortunes ; flying from them, and embracing
their contraries. But our Saviour honoured each of them
with a most glorious name, and most renowned recom-
pense, and most of all, with His rare example. For being
not capable, as He Avas God, of poverty, tears, and persecu-
tions, He would descend from Heaven, and make Him-
self man, to practise the acts of these excellent virtues,
and to discover to us the divine treasures enclosed within
them.
Colloquy. — I give Thee thanks, 0 sovereign master,
that Thou hast drawn us from this error by Thy holy
doctrine and example, henceforth I will esteem blessed,
that which Thou shalt honour by this name, and with
all my strength endeavour to avoid the contrary.
Discover, Lord, to all that live in the world, their de-
ceit, that so they may receive these truths, and embrace
these virtues, enjoy these recompenses, and finally ob-
tain that true beatitude for which they were created.
Amen.
3. Thirdly, I will ponder how these eight beatitudes,
are like to eight degrees or steps of this celestial " ladder,"
(13) whereby we mount up to the top of sanctity and union
with Almighty God: and with this spirit will I strive to
meditate on them, pondering in each of them, three or
four particular things, that is to say : — i. The acts of every
virtue: — ii. The example which Christ our Lord has given of
it: -in. The reward which He promised: — iv. The chastise-
(12) Cant, v. 5. (13) Gen. xxviii. 12.
' ON THE EIGHT BEATITUDES. 125
ment which He threatens against those who walk a contrary
way, as will be seen in the ensuing points ; proposing to
myself not to repeat one thing often, that I will only quote
the examples of Christ our Lord, reserving for another
time what is spoken more at large, in the mysteries in
which He practised the same virtues, principally on the
cross, where He exercised them all in an eminent degree,
as will be seen in the beginning of the fourth part. In
like manner, I will note briefly something of the rewards,
which I will discourse amply in the end of the sixth part,
to declare the inestimable riches of the glory of heaven.
POINT III.
"blessed are the poor in spirit, for theirs is the kingdom of heaven. "(14)
i. First, consider the acts of poverty of spirit, which
are five.
The first act is, to forsake ivith our soul, and with our
reason all temporal things, renouncing all inordinate affec-
tion towards them, and to be ready entirely to renounce
them, when it shall appear to be the will of God.
ii. The second more perfect is, to forsake actually all
whatsoever I possess, moving myself to it by a spiritual
and pure will to please Almighty God only, and to obey
the impulse of the Holy Spirit, who inclined me to it.
iii. The third is, to empty and cleanse my soul from all
evil exhalation, of vain glory, from all puffing up and vain
presumptions, despising from my heart as much as I can
the pomps of the world, or actually renouncing them when
I can, and when it is expedient for me the better to serve
my God.
iv. The fourth is, to empty my spirit of all property, de-
spoiling myself of my own judgment and will, together with
all its natural desires, unless so far as they are conformable
to those of Almighty God, because in such case they are
not merely natural, but virtuous.
(14) Mat. v. 3.
126 MEDITATION XI.
v. The fifth and last is, to despoil myself of myself
acknowledging myself to be so poor, that there is no good at
all in me, if God do not give it me gratuitously and by favour;
for the very being which I have is not mine own, but
God's, without whom I should instantly return even to
nothing.
Pondering, therefore, these five acts, I will blush for the
want and deficiency which I find of them, beseeching the
divine Spirit to assist me to obtain them, as may be expedi-
ent for my condition in life.
2. Secondly, consider those rare examples which Christ
our Lord gave of this virtue, in all the stages of His life,
and in all such things which appertain to poverty, (15) for
He chose a poor mother, a poor country, a most poor stable
to be born in, was reclined or laid in a poor manger, and in
His youth, (16) exercised a poor and despised trade, getting
His living by the labour of His hands, as we have seen in
the second part. When He preached He lived on the alms
which devout women bestowed upon Him ; His food was
barley bread; house, He had none, nor yet whereon to
repose His head, that being wanting to the " Son of Man,"
which was not wanting to the foxes and birds of the air,
(17) He also chose poor disciples — conversed with the
poor — loved the despised — fled from honours — and disen-
gaged Himself from His own will, and even from
Himself also, and that with a most excellent interior
poverty, saying, that He " came not to do His own will,"
and that He could do nothing of Himself, but what He
saw His Father do.
In short, when He died, His poverty reduced Him to
such extremity, that His very garments were taken from
Him, leaving Him naked upon the cross : and in further
(15) S. Th. 3. p. q. xl. a. 3. (16) Psal. lxxxvii. 16.
(17) Luc, ix. 58.
ON THE EIGHT BEATITUDES. 127
confirmation of the love and estimation which He made cf
poverty, He took it in this sermon for the first foundation
of His Gospel, and as a door by which we are to enter
into His school of perfection, saying: — " Every one of you
that does not renounce, at least in affection, all that he
possesses cannot be my disciple." (18)
Colloquy. — 0 sovereign master, I beseech Thee by
the five fountains of blood, which issued from Thy
five wounds, grant me these five acts of poverty, by
which I may attain the perfection which Thou hast
founded, and established upon them. Amen.
3. Thirdly, consider how to these poor, Christ our Lord
promises the Kingdom of heaven, and on this account calls
them " blessed," for so they are even in this life, already
possessing the Kingdom of God, which St. Paul called,
(19) "justice, and peace, and joy, in the Holy Ghost;"
which is granted to those who mortify their covetousness,
as we have said before in the first part, meditation twenty-
one. And, moreover, they are " blessed" with hope, and
with the great and evident pledges which they have to ob-
tain the Kingdom of heaven, which is promised them in
the other life, whose riches are inestimable, as we shall
see hereafter.
Colloquy. — 0 my soul, why embracest thou not
poverty of spirit, since thy celestial Master embraced
it, and that such rewards are reaped thereby 1 Cast
thyself therefore by it, into the arms of Him, whose
fatherly providence will neither desert thee, nor fail to
accomplish His word to thee ; and since thou daily de-
mandest of Almighty God His promised Kingdom,
embrace poverty, to whom He has promised it.
Amen.
4. Fourthly, consider the terrible threat which Christ
(18) Luc. xiv. 33. (19) Rom. xiv. 17.
128 MEDITATION XI.
our Lord pronounces against the rich, who abhor this
poverty of spirit, and love their deceitful riches inordi-
nately, saying to them: — "Woe that you are rich, because
you have your consolation :"(20) which is to say, " Woe be
to you unfortunate men, for all your reward shall end in
the satisfaction which you take in your riches, receiving
your recompense here below. Woe be to you, for you
shall not receive the consolations of God, which is both
true and pure, but only your own, which is mixed with a
thousand encumbrances. Woe be to you, who shall never
possess the Kingdom of heaven, which is 'justice, peace,
and joy in the Holy Ghost,' but you shall be filled with
injustice, trouble, and affliction. Finally, you shall fall
into extreme poverty, and into everlasting misery, like to
the avaricious rich man, who here received comfort, and
afterwards torment, quite contrary to the distressed
Lazarus."
Colloquy. — 0 my soul, if the desire of recompense
does not move thee to love poverty, let the fear of
punishment at the least affright thee so as to fly from
temporal riches, placing thy comfort in contemning of
them, to love and enjoy those that are eternal. Amen.
roiNT IV.
"blessed are the meek, for they shall possess the land." (21)
1. Perfect meekness embraces these several acts, that is
to say, i. First, to repress the swellings of anger together
with the vexations anddisquietnesses of the heart, preserving
both interior and exterior tranquillity, as well in the coun-
tenance as in the comportment of the body. — ii. Secondly,
to be affable towards all, using such speech as is pleasing,
without injuring or sneering at any one, without loud
crying or contention, which causes trouble. — iii. Thirdly,
not only not to revenge injuries, nor to return evil for
(20) Luc. vi. 24. (21) Mat. iv. 5.
ON THE EIGHT BEATITUDES. 129
evil, but not to resist with an injurious violence him that
injured me, supporting any abuse of myself with serenity,
and offering, if it be needful, "the right cheek" to him
that has smitten me on the left, requiting good for evil,
excusing him that wronged me, and praying God to pardon
him.
And this meekness ought to be observed towards all, as
well to superiors as to equals and inferiors, on all occasions
and occurrences, without losing my temper even when it
shall be necessary to do justice.
2. After this I will consider the most excellent meekness
of Christ our Lord, of which He made so great account,
that He exhibited Himself for a pattern thereof, saying : —
" Learn of me, because I am meek and humble of heart:"
(22) and by it He desired to be known in His very first
entrance into the world, the prophets foretelling that He
should not be contentious nor stubborn, that His voice
should not be heard abroad, nor should He quench the
smoking flax, (23) but patiently suffer the smell in His nose.
And in His Passion He demonstrated a most rare meek-
ness, even so much as to pray for His persecutors, as we
shall see in its proper place.
Colloquy. — 0 most meek Lamb, who being shorn
and fleeced, didst not open Thy mouth : (24) grant me
Thy abundant grace, that I may imitate Thy humble
meekness. Amen.
3. Thirdly, consider how the meek shall have for their
reward the inheritance of the earth. — i. First, forasmuch as
they are lords of the earth, of their own hearts and passions,
possessing securely their own souls, together with their
Lord and their God, who dwells within them, with whom
they hold most close familiarity, as the most meek Moses
(22) Mat. xi. 29. (23) Isa. xlii. 2. (24) Isa. liii. 7.
Vol. III.- 9.
130 MEDITATION XI.
and gentle David did ; (25) for God our Lord takes delight
in manifesting His ways to the meek, and in conversing
with them. — ii. Hence it is, that they enjoy the earth of
their human hearts, because they gain the hearts of every
one, for doing their works with perfect meekness, they are
beloved, as the Wise man says, " above the glory of men."
(26) — iii. Lastly, they shall possess the land of the living,
which is that celestial country for which they were created,
where they shall possess God our Lord, who is their
inheritance and patrimony, and shall be likewise possessed
by Him, who reposes and dwells among the meek, and
peoples with them His house of heaven. (27)
Colloquy. — 0 divine Spirit, who, like a most meek
"dove," (28) descendest upon them who are meek lambs,
by reason of the resemblance which they have with
Thee ; make me like to Thee in perfect meekness,
that I may possess securely the union of Thy grace,
and hereafter the inheritance of Thy glory. Amen.
point v.
" BLESSED ARE THET THAT MOURN, FOR THET SHALL BE COMFORTED."
1. The tears that are blessed comprehend these acts. — i.
First, to refrain from inordinate laughter, plays, and pas-
times, cutting off not only the unlawful, but even such as
may be lawfully done without sin, saying with Ecclesias-
tes : — "Laughter I counted error; and to mirth I said,
Why art thou vainly deceived?" (29) — ii. The second is, to
weep for my sins, not so much for my own loss, as for the
offence against Almighty God, as both St. Peter and David
did, who said: — "My eyes have sent forth springs of
water, because they have not kept Thy law." (30) — iii.
The third is, to weep for the sins of other men, as well for
(25) Ps. xxvi.
(26) Eccles. iii. 19. (27) Ps. xxxvi. (28) Joan. i.
(29) Eccles. ii. 2. (30) Psal. cxviii. 13tf.
ON THE EIGHT BEATITUDES. 131
their perdition and damnation, as for the injury done to
Almighty God, lamenting to see how ill He is served, as
Jeremias lamented the perdition of the people, and desired
that his eyes might be converted into "a fountain of tears,''
(31) to deplore their miseries night and day. — iv. The
fourth is, to deplore my exile and my absence from Almighty
God, sighing to enjoy His presence, and saying with David:
— »" My tears have been my bread day and night, whilst it is
said to me daily, Where is thy God?" (32) The first sort
of tears are tears of contrition, the second of compassion, and
the third of devotion, which resemble those which we shed,
when meditating the mysteries of the Passion; and the
want which I have of all of them, not only of the cor-
poral, which oft are wanting without any fault, but of the
spiritual, from whence they spring, I will say to our Lord?
what the daughter of Caleb said to her father: — "Thou
hast given me a dry land, give me also a land that is
watered. And Caleb gave to her the upper and nether
watery land." (33)
Colloquy. — 0 sovereign father, " my soul is as earth
without water," (34) give me the inferior fountain, tears
of fear, and the superior tears of love, whereby I may
deplore my sins and miseries, and those of all the
world, that I may obtain remedy for them. Amen.
2. We do not read that Christ our Lord ever laughed, as
St. Basil notes, (35) whereas we know that He often wept,
as in the manger, at the death of Lazarus, over Jerusalem,
and most tender tears on the cross, as will be seen in the
meditations on these mysteries; in fine, as St. Paul says, " in
the days of His flesh," (36) viz., His mortality, He prayed
oftentimes with tears, so that in the garden of Gethsemane
(31) Jer, ix. 1. (32) Ps. xli. 4.
(33) Jos. xv. 19. Jud. i. 15.
(34) Ps. cxlii. 6. S. Greg. 1. 3. Dial. cap. 34.
(35) Reg. ut xvii, ex fusis., (36) Heb. v. 7.
132 MEDITATION XI.
He prayed sweating, not drops of water, but of blood, as
one that wept tears of blood through all the pores of His
natural body, for the sins and miracles of His mystical
body.
Colloquy. — 0 most sweet Jesus, convert my eyes
into fountains of tears, which may accompany Thine,
since I was the cause of them. Amen.
3. Consider that tears, which in the eyes of the world
are signs of misery, in the eyes of Christ are signs of happi-
ness and felicity, promising to those that weep, that " they
shall be comforted," (37) even in that for which they weep.
If they weep for their own sins, they shall receive comfort
in the remission of them ; if they weep for the sins of
others, or for their exile, God will " turn their mourning
into joy," with hope that their sorrows will have an end,
and that everlasting consolations will quickly follow, our
tender Lord wiping " away tears from their eyes," (38)
and causing their mourning to take an end.
Colloquy. — 0 blessed tears, which are requited with
such consolations: here it is, 0 my Lord, that I will
weep, since even the tears themselves are so wonder-
fully sweet ; and, if it be so sweet to weep for Thee,
how sweet shall it be to enjoy Thee? (39) Amen.
4. Ponder the threatening of Christ our Lord, who says:
— " Woe to you that now laugh, for you shall mourn and
weep," (40) so that if I now give myself immoderately to
laughter and such like vain pleasures, afterwards bitter
tears and inward sighs will ensue, either in this life
"mourning taking hold of the end of joy,"(41) as the Wise
man says ; or in the other, in which, as our Saviour says : —
" Shall be wailing and gnashing of teeth," (42) conformable
to the sentence given against Babylon: — " As much as she
(37) Ps. xxix. 12. (3S) Apoc. vii. 17. (39) S. Aug.
(40) Luc. vi. 25. (41) Prov. xiv. 13. (42) Mat. viii. 12.
ON THE EIGHT BEATITUDES. 133
hath glorified herself and lived in delicacies, so more give
ye to her torment, &c." (43) because she has said it in her
heart, I shall never taste what it is to weep, or ever know
what mourning means.
Colloquy. — 0 my soul, abhor and detest immode-
rate laughter, and embrace thou virtuous weeping,
since witli temporal tears, thou hast the means of de-
livering thyself from those which are eternal. Amen.
POINT VI.
"blessed are they that hunger and thirst after justice; for they shall
have their fill."
The hunger and thirst after justice comprehend these
acts.
1. The first is, a desire to fulfil all those things which
belong to justice and obligation, towards God, and towards
our neighbour, without omitting any, performing them
with great delight, without disgust or slothfulness, although
they be disagreeable to our flesh, even as he who drinks
and eats with thirst and hunger, swallows down all
with an eager appetite : foi as the "Wise man says, the
«'soul that is hungry, shall take even bitter for sweet." (44)
— ii. The second act is, to desire to increase and profit more
and more in virtues, reputing that which one has done
for very little, and that for much which he has failed. — -
iii. The third act is, to have a hunger and thirst, that the
whole world may have this justice, and that all may practise
and observe it, offering oneself to suffer any temporal
hunger, or any other pain, that this end may be obtained.
— iv. The fourth is, to have an inward hunger to receive
sacramentally, or spiritually, Christ our Lord who is our
'■''justice,'''' (45) with a desire to drink the living water of
His grace, and the wine and milk of His divine consolations,
running to the sacraments, to prayer and meditation with
(43) Apoc. xviii. 7. (44) Prov. xxvii. 7. (45) 1 Cor. i. 30.
134 MEDITATION XI.
exceeding thirst; as being the "fountains of water," (46)
•whence they flow. — v. The fifth is, ardently to desire the
crown of justice, sighing to see Almighty God, to sit with
Christ at His celestial table, and to eat and drink of that
which shall feed and satiate me everlastingly.
In this hunger and thirst, consists that which we call
fervour of spirit, in opposition to the vice of sloth and
tepidity, with which fervour I am to accompany all my
actions, ashamed to feel myself so hungry after corporal
meats, and to have such disgust for those that are spiritual.
2. Christ our Lord, had always in His soul so great a
hunger and thirst after justice, that He did not feel the
hunger of the body, and so being on a time exceeding
weary and in want of meat, He said to His disciple : — "My
meat is to do the will of Him that sent me :" (47) as if
He had said, Until I have filled my spiritual hunger, I
have no care of the hunger of my body, nor does my body
feel the want of its food, until the spirit has first received
and eaten its food. He likewise had so great a thirst to
drink the chalice of His passion, although it was so bitter,
that He suffered exceeding great torment for the want and
delay of this drink : and upon the cross He said, that He
was thirsty, not only for the drought which the body en-
dured, but much more for that which the spirit suffered :
as will be seen in meditating those mysteries.
Colloquy. — 0 beloved Redeemer, inflame me with
the fire of Thy love, whence this hunger and thirst
proceeds, that I may always have it in Thy service,
as Thou hadst it of my salvation. Amen.
3. How happy and blessed are the hungry; "for they
shall be filled" Almighty God granting to them the things
they desire, giving them in this life abundance of grace,
(46) Isa. xlix. 10. (47) Joan, iv, 34.
ON THE EIGHT BEATITUDES. 135
abundance of merits, and great interior spiritual relish,
imparting Himself to them for meat, and so uniting Him-
self to them by love, that they say: — "For what have I
in heaven, and besides Thee what do I desire upon
earth?" (48) And although the satiety of this life be such,
that it awakens a new hunger, and a new thirst, as
the holy Scripture says, (49) yet this hunger and this
thirst are not painful, but exceedingly delighful, because
they take away distaste and augment appetite. In fine, in
the other life they shall be filled with the sight of Almighty
God, as David says: — " I shall be satisfied when Thy glory
shall appear." (50)
Colloquy. — 0 blessed hunger, which art recom-
pensed with such satiety ! Ponder, 0 my soul, this ful-
ness, for it will excite this hunger in thee. Amen.
4. Consider the threat of Christ our Lord, who says : —
" Woe to you that are filled, for you shall hunger." (51)
He calls those full who abound and are full of temporal
goods, and eat and drink even till they burst for volup-
tuousness sake; whence proceeds that they have no " hun-
ger" nor "thirst" after "justice," but a loathing of it, as
the Wise man says: — "A soul that is full shall tread upon
the honeycomb." (52) Whose chastisement shall be like
to that of the avaricious rich man, who then fared deli-
ciously, and now endures incredible thirst, and has no one
to give him a drop of water to refresh him. He also calls
the proud " full," who, as St. Paul says, hold themselves
for " rich" and " full;" (53) they will come to sufTer great-
hunger and want of all good things, because God our Lord,
as the Blessed Virgin says: — "Filled the hungry with
good things, and the rich He hath sent empty away." (54)
(48) Psal. lxxii. 25. (49) Ecclus. xxiv. 29. (50) Psal. xvi. 15
(51) Luc. vi. 25. (52) Prov. xxvii. 7
(53) 1 Cor. iv. 8. ' (54) Luc. i. 53.
136 MEDITATION XI.
Colloquy. — 0 eternal God, take away from me, I
beseech Thee, this abominable fulness, that so I may
be freed from such painful and miserable hunger.
Amen.
POINT VII.
"BLESSED ARE THE MERCIFUL, FOR THEY SHALL OBTAIN MERCY."
1. Mercy comprehends these fourteen, acts, which we call
the works of mercy, seven of which are corporal, and seven
spiritual, to be exercised with three conditions, by which they
may become more excellent. — i. The first is, that I extend
it to all my neighbours who suffer, without excluding any,
even my enemy. — ii. The second is, that I apply myself to
redress all manner of corporal or spiritual miseries, "accord-
ing to" my " ability,'1 (.15) as Tobias said to. his son, giving
much if I be rich, and little if I be poor ; and if I have no
means at all to succour the necessity, at least to have the
will and desire to relieve them, praying Almighty God to
redress their want, and to procure, if I can, that others
supply it. — iii. The third is, to excite myself to interior
compassion for the misery of others, feeling them as my
own, showing first a compassionate heart, and afterwards
bestowing the gift itself for pure charity, without expect-
ing any other reward than from God. (56)
2. Christ our Lord was most merciful in the highest
degree of excellency, in the three things before men-
tioned, because He was the universal remedy of all
our miseries, in which works He wholly employed
the years of His preaching, healing the sick, feeding
the hungry miraculously, raising the dead, pardoning
sinners with sweetness and love, teaching the ignorant,
praying, and "doing good" (57) to all manner of persons,
and He made so great account of this virtue, that He said
to those who would not practise it: — " Go, then, and leara
(55) Tob. 4. 8. (56) Luc. xiv. 14. (57) Act. x. 30.
ON THE EIGHT BEATITUDES. 137
what this meaneth : I will have mercy, and not sacrifice :"
(58) teaching that He makes most account of this virtue,
and that it is most agreeable to Almighty God, to whom
mercy is much more agreeable, and of more estimation
than sacrifice, and that He will not accept sacrifice without
mercy.
Colloquy. — 0 God Jesus, who art come into the
world, moved thereto by Thy mercy only, and who
through mere compassion, tookest upon Thee all our
miseries to deliver us from them, shew this mercy in
my behalf, and make me imitate Thee in it : And
since Thou saidst to all : — " Be ye merciful as your
heavenly Father also is merciful," (59) assist me with
Thy especial grace, that I may imitate His excellent
mercy. Amen.
3. Thirdly, consider that the reward of the merciful is to
obtain mercy of Almighty God, delivering them from all
their miseries, both corporal and spiritual, partly in this
life, and perfectly and completely in the next, and that
with such excess, as there is difference between the misery
of a feeble man, and the mercy of Almighty God, which in
e^ery way is infinite, as we shall see in the sixth part; and
it will be greater towards me in proportion as that has
been greater which I myself have showed towards my
neighbour, measuring me with the selfsame measure that I
have measured him, as has been said in the first part, Med.
xxi. And since I am loaded with so many miseries, that
none but God can deliver me, what can T do more assured-
ly to obtain the divine favour, than to be merciful to
others, that God may likewise be so to me ? 0 blessed ye
merciful, whom the Father of mercy will deliver from all
your miseries!
4. Lastly, if I be not merciful I shall be most miserable^
(58) Mat. ix. 13. (59) Luc. vi. 36.
138 MEDITATION XI.
for God our Lord will have no compassion on me, as He
had no compassion on that wicked servant who took no
compassion on his companion. (60) But on the contrary,
as the apostle St. James says: — " Judgment without mercy
to him that hath not done mercy.'' (61) And on this
account, at the day of judgment, mention will be made of
the works of mercy in the sentence of the good, and of the
want of them in the condemnation of the wicked, as has
already been said in its place.
POINT VIII.
"blessed are the clean of heart, for they shall see god."
1. Perfect purity and cleanness of heart, is, perfect
charity, with the three conditions specified by St. Paul,
that is, "a pure heart and a good conscience, and an un-
feigned faith." (62) — i. The first condition, is, purity of
heart, purifying it not only from mortal sins, but also as
much as we can even from venial, in such a manner that
although they touch the heart, yet that they make no stay
nor be detained therein by usual custom or affection. —
ii. The second is, the cleanness and neatness of the conscience,
filling it with clean thoughts and desires, and with clean,
pure, and holy works. — iii. The third is, true simplicity in
treating either with God, or men, proceeding sincerely with
all persons, with simplicity and sincere intention of heart,
without duplicity or deceit. This cleanness is called
cleanness of heart, because it principally appertains to
the soul and the will, and thence descends to the body in
the cleanness of unpolluted chastity, according to each
person's state; although that of virgins and of continent
persons is more pure, because, as the apostle says, (63)
they are sanctified "both in body and in spirit," purifying
themselves from the spots of the spirit, and of the flesh.
(60) Matt, xviii. 30. (61) Jac. ii. 13. (62) 1 Tim. i. 5. ,
(63) 1 Cor. vi. 11. & vii. 34. 2 Cor. vii. 1.
ON THE EIGHT BEATITUDES. 139
2. I will consider, how excellent Christ our Lord was in
this kind of cleanness, because He neither sinned, nor yet
could sin; nor could the "prince of this world" find in
Him aught that was his; nor His enemies "convince Him
of sin;" (64) He adorning His whole life with most pure,
most holy, and most perfect works, seeking in them no
other thing than the glory of His Father, neither was
guile found in His mouth ;" (65) — who hated so much all
hypocrisy and counterfeit purity, which pioceeded not from
the very heart, that He reprehended it most sharply,
saying: — "Woe to you hypocrites, because you make
clean the outside of the cup and of the dish, but within
you are full of rapine and uncleanness." (QQ) Blind
Pharisee, first make the inside clean, that thence the
cleanness of the outside may follow, because from the
interior cleanness of the heart, proceeds the purity of
the exterior works; and even as no man will willingly
drink out of a vessel or cup which is very foul within,
although it were clean and scoured without : even so Jesus
Christ contents not Himself with exterior cleanness,
without the interior cleanness of the soul.
Colloquy. — 0 most pure Saviour, brightness of eter-
nal light, and the unspotted mirror of God's majesty,
and the image of His goodness, (67) cleanse me, I be-
seech Thee, from all my uncleanness, and enrich and
adorn me with Thy virtues, that both interiorly and
exteriorly, I may be pure in Thy presence, for ever
and ever. Amen.
3. Consider that the recompense of this purity and
cleanness is the essential beatitude of the saints, as well
that of this life, which consists in the sight of God our
Lord by an affectionate contemplation, and joy to possess
(64) Joan. viii. ut xiv.
{65) 1 Pet. ii. 22.
(66) Mat. xxiii. 25. (67) Sap. vii. 26,
140 MEDITATION XI.
Him, as that of the other life, which consists in the clear
vision of the same God, of whose greatness we shall treat
hereafter. For this reason the prophet David said : — "Who
shall ascend into the mount of the Lord, 01 who shall
stand in His holy place? The innocent in hands, and
clean of heart, who hath not taken his soul in vain, nor
sworn deceitfully to his neighbour." (68)
Colloquy. — 0 blessed purity, which art elevated to
such excellency ! 0 my soul since anything denied
" with sin, shall not enter " (69) into heaven to see the
face of Almighty God, procure thou the greatest
purity and cleanness that thou possibly canst, that so
thou mayest obtain this blessed sight. Amen.
POINT IX.
BLESSED ARE THE PEACEMAKERS, FOR THEY SHALL BE CALLED THE CHILDREN
OF GOD."
1. They are truly peaceable, who always study and en-
deavour to make reconciliation, in which there are four
degrees of great excellence. — i. The first is, that a person
should pacify himself, subjecting his flesh to the spirit, hi3
passions to reason, and all his powers to Almighty God. — .
ji. The second is, that he should be peaceable towards
others, procuring, as much as lies in him, to "have peace
with all men," (70) without giving occasion to disquietness,
but rather of love and of union. — iii. The third is, that
he should make peace and agreement betwixt neighbours,
endeavouring to harmonize one with the other. — iv. The
fourth, and most principal is, that he should reconcile souls
to Almighty God, assisting to restore them to His favour,
and to reduce creatures, to the obedience and service of
their Creator.
Pondering these degrees of peace, which, as the apostle
(68) Psal. xxiii. 3. (69) Apoc xxi. 27.
(70) Rom. xii. 18.
ON THE EIGHT BEATITUDES. 141
says, "surpasseth all understanding," (71) I will lament
the want which I have of them, beseeching our Lord to
grant them to me.
Colloquy. — 0 God of peace and of perfect charity,
grant me the peace which Thou gavest Thine apostles,
that I may serve Thee with peace and quietness, and
that others also may serve Thee by means of me, I
having pacified them with Thee. Amen.
2. Christ our Lord came clown from heaven to bring us
this peace, and who by way of excellence, calls Himself
King of peace, and so highly esteemed and prized this holy
peace, that He first saluted His apostles with it, and would
that they should likewise salute others with it, saying : —
"Peace be to this house." (72) And further, that He
might reconcile us to His eternal Father, suffered in-
numerable persecutions, without losing this peace, but was
peaceable even "with them that hated peace :" (73) who
"through the blood of His cross," as St. Paul says,
maketh "peace both as to the things on earth and the
things that are in heaven." (74)
Colloquy. — 0 most peaceable and sovereign prince,
since it hath cost Thee so much to procure this peace,
permit not that I lose the fruit of it, nor that all the
wars and strifes in the world, be any impediment to
me to follow Thy peace. Amen.
3. I will consider the reward of the peaceable, is, to be
by excellence the " children of God;v — i. First, because
they are singularly beloved by Him, and will find grace in His
presence, because of the conformity they have with Him. —
ii. Secondly, because He takes them under His fatherly
providence, beholding them as His dear children, cherishing,
(71) Phil. iv. 7. (72) Joan. xx. Luc. x. 5.
(73) Psal. cxix. 7. (74) Colos. i. 20.
142 MEDITATION XI.
ruling, and enriching them with His gifts, and giving
them the spirit of true sons, by which they are not
only "called" but are " the sons of God." (75) — iii. Lastly,
because they shall be hews of His glory, where they shall
obtain completely this dignity, and with the same, im-
mense and eternal tranquillity.
Colloquy. — 0 how blessed are the peace-makers,
who are elevated to such a dignity ! but accursed are
the disturbers of peace, because they shall be called
sons of the Devil, with whom they have their portion
in the inheritance of hell.
point x.
" BLESSED ARE THEY THAT SUFFER PERSECUTION FOR INJUSTICE, FOR THEIRS
IS THE KINGDOM OF HEAVEN.''
1. Consider first : —
i. What persecutions the just are to suffer — ii. from
whom — iii. for what cause — iv. and how.
i. Persecutions are all sorts of injuries and afflictions,
either in goods, honour, content, health, or life itself,
from which, or at least from some of them, none can
escape: because it is a general rule, as St. Paul says,
that all those who desire to "live godly in Christ Jesus,
shall suffer persecution" (76) for Him. — ii. These perse-
cutions bring upon us, in consequence of the devils,
the hatred which they bear against Almighty God,
and against virtue, as also men, his agents and ministers,
our open enemies, and those who, under the colour of piety,
pretend to be our friends, and even our "parents and
brethren, and kinsmen and friends," (77) says Christ our
Lord, all these will persecute and deliver us up to death,
supposing sometimes that they do good service to God. —
(75) 1 Joan. iii. 1.
(76) 2 Tim. iii. 12. (77) Luc. xxi. 16.
ON THE EIGHT BEATITUDES. li'3
iii. The cause of these persecutions, must not be their own
faults or offences, as the apostle St. Peter says : (78) but "for
justice sake" that is, for having kept and defended the
Catholic faith; for performing the works of virtue, to
which they are obliged; for reprehending vices and
enormities, for fulfilling and complying with their duties;
and for following a more perfect and religious state of life,
to which they are called. — iv. The manner how they are
to suffer, is, with great patience and with inward joy,
reputing it for an especial favour of Almighty God, to
suffer anything for the love of Him : for, to suffer for
injustice, or with impatience, does not belong to this
beatitude.
2. Consider the rare examples of our Lord in this point,
who even from His birth was always persecuted, but most
of all the three last years of His life, all sorts of persons
conspiring to persecute Him, and in all sorts of things,
with greater cruelty than ever was seen; and on His part
for the most just cause that ever was, viz., for publishing
His most holy law, reprehending vices and abuses, and for
redeeming man : all which He suffered with most incredible
and wonderful patience; (as will be seen in the funda-
mental meditation of the fourth part, which wholly
treats on this point.) With this example I will encourage
myself to endure and suffer, saying to myself: — "If they
have persecuted my Lord, what wonder is it, if they
persecute me who am His servant ? ' If they have called
the good man of the house Beelzebub,' what wonder
is it if they call in the same manner 'them of His
household?'." (79)
Colloquy. — 0 my Saviour, I am one of Thy family,
and am ready to suffer all sorts of persecutions for
(78) . 1 Pet. ii. 20. (79) Mat. x. 25.
144 MEDITATION XI.
Thy glory: grant, that, after Thy example, doing
great things in Thy holy service, I may endure great
evils without offending Thee. Amen.
3. I will consider the recompense of those that are "per-
secuted" is, the self-same "Kingdom of heaven" which is
promised to the "poor of spirit," but with more ad-
vantage; forasmuch as it is harder to suffer persecutions
which come from the hands of others, than the trials and
miseries of poverty, which we undertake from our own
choice. This Kingdom Almighty God gives them to
taste of even in this life, imparting to them by the means
of tribulations, great "justice, and peace, and joy " (80)
in their sufferings. For which reason Christ our Lord
promised that He would give us even in this life, a "hun-
dredfold" more than the persecutions, and, after this life,
"life everlasting;" (81) and therefore adds: — "Blessed
are ye when they shall revile you and persecute you, and
speak all that is evil against you untruly for my sake.
Be glad and rejoice, for your reward is very great in
heaven." (82) As if He should say: "The reward is so
great, that the only hope of it, is sufficient to cause you
to rejoice amidst your persecutions, and that in such a
way, as surpasses a hundred times what you endure."
Colloquy. — O blessed persecutions, which elevate
the persecuted to become a king in heaven, these shall
be all my joy, in these will I place all my glory ; let
there come, 0 my God, all persecutions which it shall
please Thee to permit, for I offer myself with the help
of Thy grace gladly to embrace them "for justice
sake," with hope that Thou wilt hereafter grant me to
obtain Thy glory. Amen.
4. Lastly, consider, the threatening of Christ our Lord,
against those who take a contrary way, saying : — " Woe to
(80) Rom. xiv. 17. (81) Mat. xix. 29. (82) Mat. y. 11.
ON THE OFFICE OF THE APOSTLES. 145
you when men shall bless you ," (83) that is, worldlings, feed-
ing yourselves with their flatteries and vain applaudings.
And in saying no more than " Woe," He gives us to under-
stand, that the threatening is exceeding great, as if He said,
"Woe be to you, who suffer yourselves to be deluded with
these benedictions, which cause you to fall into most
grievous errors, for being blessed by these wicked persons
whom you imitate, you shall have your share in those
maledictions which shall fall upon them."
Colloquy. — I will not, O my Redeemer, be blessed
by worldlings, nor that the flattery of sinners, like "oil,
fatten my head," (84) lest malediction like "oil " pene-
trate my " bones." I desire here to be accursed by
the wicked, to be hereafter blessed by Thee together
with the good, and to reign with Thee in the King-
dom of heaven, world without end. Amen.
MEDITATION XII.
ON TIIE OFFICE RECOMMENDED BY CHRIST OUR LORD TO HIS APOSTLES, IN THE
SERMON ON THE MOUNT.
After the eight beatitudes, Christ our Lord charged His
apostles and their successors, with those three acts and
offices of the celestial and ecclesiastical hierarchy, which
S. Denis calls, (1) to purify, illuminate, and perfect; using
for this purpose, three delightful comparisons, of which
this ensuing meditation shall be made, which every one
ought to apply to himself for his own profit.
point I.
" You are the salt of the earth, but if the salt lose its
savour, wherewith shall it be salted? It is good for
(83) Luc. vi. 26. (84) Psal. cxl. 5, & cviii. 48.
(1) c. 3. de Coelest. Ilier.
Vol. Ill -io.
146 MEDITATION XII.
nothing any more but to be cast out and to be trodden on
by men." (2)
1. The office of apostolical men, who perfectly desire to
follow Christ, is, by their word and doctrine, by their life
and example, to season the hearts of men, purifying them
from the vicious humours of their sins lest they savour ill,
and be wholly putrefied and corrupted : as also, to render
penance, mortification, and the exercises of virtue savory
to them, by which they may with delight the better di-
gest them : and that they in like manner make themselves
savory to Almighty God, that so He may gladly incor-
porate them in Himself, and remain in peace and union
with them. But this office they have not by nature, nor
yet by inheritance, but by the salt of the wisdom and
grace which God of His goodness has imparted to them:
with which being purified in themselves, they may like-
wise help to purify others.
2. Next, consider how well Christ our Lord performed
this office of salt, and how dear it cost Him : for, like salt,
He consumed Himself in seasoning meat for us to eat, He
also " emptied' '(3) and annihilated Himself by humiliations
and labours, to make us to be of a most pleasing taste to
Almighty God; as also by His own example, to make
virtue agreeable, and of good relish to us, and to merit for
us the salt of wisdom and grace, which gives to it this
excellent taste ; for as no ancient sacrifice was agreeable to
God, if first it were not seasoned "with salt;"(4) so none
of our works are agreeable to Him, if they be not united
with Christ, and salted and seasoned with His grace.
Colloquy. — 0 sweet Jesus, be Thou the salt of the
earth of my heart, so greatly unsavoury, that it may
be savoury and agreeable to Thy celestial Father.
(2) Mat. v. 13.
(3) Phil. ii. 7. (4) Levit. ii. ] 3. Marc. ix.
ON THE OFFICE OF THE APOSTLES. 147
And since it is nauseous and disgustful to eat the meat
which is not seasoned first with salt, season virtue in
such a manner to me with the salt of Thy grace, that
I may take the delight often to taste and feed upon
it. Amen.
3. Although this office be graciously given by Almighty
God, nevertheless its preservation depends upon our own
free-will. Wherefore he that is salt, and who, preserving
his integrity, merits to be set upon the table of our Lord
with excellent honour, if afterwards through his pride he
melt away, and lose his savour, will be cast forth from
the protection of Almighty God upon the dunghill of the
world, and shall be trod under the feet of men, and with
great ignominy be trampled on in hell by the very devils.
Pondering all this, I will consider and see if I have in
myself this salt, and with what savour and taste I serve
God, and whether I perform the office of salt towards such
as are under my charge, with a Avill to make virtue be-
come well savouring to the whole world.
Colloquy — 0 sweet Jesus, make me truly " salt of
the earth," and although I should pass through fire
and water, suffer not that, instead of giving taste to it,
I ever come to scandalize it : and that like earth sowed
with salt, it become not barren or unfertile through
my fault, turning to its disadvantage, the office which
Thou hast assigned me for its profit. Amen.
point n.
"You are the light of the world" "men do not light a
candle and put it under a bushel, but upon a candlestick,
that it may shine to all that are in the house. So let
your light shine before men, that they may see your good
works, and glorify your Father who is in heaven."(5)
1, The office of apostles and doctors is not earthly, but
(5) Mat. v. 15.
148 MEDITATION XII.
heavenly, because as " stars" (6) of heaven and of the fir-
mament of the Church, they ought to shine and give light,
endeavouring through their doctrine and exemplary life,
to be the light of worldly men, driving from them the
darkness of ignorance and of sin, and communicating to
them the light and splendour of truth and virtue; by
which they may convert them from children of " dark-
ness," into the "children of light,"(7) and live according
thereunto. Here I will consider, how laudably Christ
Jesus our Lord performed this office of " light," who said
of Himself: " As long as I am in the world, I am the light
of the world."(8)
Colloquy. — 0 sun of justice, from whom the stars
of the Church receive their light, make me like to one
of them, free from all obscurity, that so persevering
in the place in which Thou hast set me, I may readily
obey Thy call, (9) and give my light with joy to
the world, which Thou hast created for Thy glory.
Amen/
2. How great an error it is, through cowardice and
pusillanimity, to hide the light and talent of knowledge,
which God our Lord has given to me, or to obscure it for
worldly ends, putting myself thus in danger of losing it,
and of being left in darkness ; as the light of a candle is
extinguished when "put under a bushel," or otherwise
hid so that it has no air. Nor is it a less error, if God our
Lord has placed me upon some candlestick of His militant
Church, that is to say, in any state or public office, not
to give the light of doctrine and of good example to those
that are under my charge and conduct; because, as Christ
our Lord says to a careless prelate, He " will move" my
(6) Dan. xii, 3. (7) Eph. v. 8.
(8) Joan. ix. 5. (9) Barucb iii. 33.
ON THE OFFICE OF THE APOSTLES. 149
"candlestick out of its place, "(10) depriving me of my
office, and chastise the negligence which He finds in me.
3. On the other hand, how great a desire Christ our
Lord has, that our works should be so holy, so resplendent
and shining, as to induce those that see them to glorify
His Father who is in heaven, and daily to do like them, by
which He may be glorified in the same manner, purifying
our intention from all sinister ends contrary to this : so
that I seek not in doing them my own glory, but the
glory of God, holding that for my glory which redounds
to His: lamenting that by my evil works I have been the
cause that the glory of God has been obscured by me, and
blasphemed by others.
Colloquy. — 0 my Saviour, since Thou so much de-
sircst the glory of Thy Father, grant to me hereafter
such holiness of life, as may everywhere increase and
dilate His glory. Amen.
POINT III.
"A CITY SEATED ON A MOUNTAIN CANNOT BE HID."
By this third comparison, Christ our Lord declared to
His apostles, that their office was not to be religious her-
mits, or such as should lead a solitary life, attending only
to their own salvation, but to be as " a city" into which
many others should be gathered and assembled: nor yet
a city seated in a valley, that is, in an imperfect and or-
dinary life, but " seated upon a mountain" that is to say,
in great fortitude and height of perfection, according to
that which the prophet Isaiah &ays: — " Get thee up upon
a high mountain, thou that bringest good tidings to Sion,
lift up thy voice with strength, thou that bringest good
tidings to Jerusalem ;''(11) and consequently admonishes
them^ that their office is to gather together, not a few,
(10) Apoc. ii 5. (11) Isa. xl. 9.
150 MEDITATION XIII.
but many people, like a populous city, receiving all such
as desire to be perfect, and instructing them in the way of
evangelical perfection, and the science of spiritual life.
For God our Lord desires, that His elect do not content
themselves with mediocrity, nor apply themselves to low
and inferior works, but that they climb up to the height
of a perfect life, and help their neighbours likewise to do>
the same, to the end that they, with many others, may
assist to people that sovereign city of His glory.
Colloquy. — 0 Eternal Wisdom, who commandest
Thy servants, who are the souls of Thy preachers, to
" invite " the people " to the tower and the walls of
the city," (12) by exhorting them to the height of
Christian perfection ; call me effectually, that I may
first ascend the same, and help me also to call others,
who may mount and ascend by means of me, to the
end that Thou mayest be glorified by all. Amen.
MEDITATION XIII.
ON THE EVANGELICAL LAW, PUBLISHED BY CHRIST OUR LORD, IN THIS SER-
MON ON THE MOUNT ; ON ITS EXCELLENCIES ; AND ON THE PERFECTION TO WHICH
IT ELEVATES US.
POINT I.
Our Lord Jesus Christ, in order to publish His Evan-
gelical law, first declared how much the law of nature,
expressed in the Books of Moses and the Prophets, was
to be esteemed, and the office He was to perform in the
world concerning it, saying: "I am not come to destroy
the law, but to fulfil it:"(l) which He did most excel-
lently in three ways.
1. First, He came not from heaven to transgress the law,
living at His own ease in carnal liberty, or as one that was
(12) Prov. ix. 3. (1) Mat. v. 17.
ON THE EVANGELICAL LAW. 151
obliged to no manner of law; — neither came He to dis-
pense with Himself, nor with His followers; (2) but on
the contrary, He came to fulfil and keep it most exactly,
and to give example of it to all His disciples, so that I
ought to say, in imitation of Him: — " I came not into the
world to live after my own will, treading under my feet
the will of God, and casting off the yoke of His holy law,
but to submit myself to it, and to accomplish it entirely ;
neither entered I into Religion to fulfil my own will, but
the will of Almighty G-od, declared in the rules of my
institute. Because, if my Lord and supreme lawgiver,
being superior to the law, submitted Himself to it, and
•came from heaven to shew the estimation which He made
of it in taking and supporting his own yoke, what great
matter do I in submitting myself to it, and what a shame
would it be to me to cast it off."
2. Secondly, He came from heaven to fulfil the lata,
-concerning the promises which it contained, and that with
such rigour, that Himself said : — " Till heaven and earth
pass, one jot or one tittle shall not pass of the law, till all
be fulfilled." (3) So that I may remain certain and most
secure, that Almighty God will accomplish all whatsoever
He has promised in His law, how little soever, as Christ
our Lord accomplished and performed by works, whatso-
ever was revealed and promised of Him. By this He
leads me likewise to keep and accomplish all His com-
mandments: not only the greater, but also the lesser, sig-
nified by that jot or tittle, which is the least of all others,
taking care likewise to accomplish them with all their cir-
cumstances and modes of perfection which they contain,
signified by the " tittle,'' or little point, which is put in
the top of the said letter.
(2) S. Aug. lib. 1, ser. Dom. in monte. c. xiv. S. Chrys. horn. xvL
in Mat.
(2) Mat. v. 18.
152 MEDITATION XIII.
3. Thirdly, He came from heaven to fulfil the law hj
adding to it the perfection it wanted, explicating its pre*-
eepts more clearly, giving admirable counsels, and com-
municating interiorly His grace to accomplish the whole.
Colloquy. — 0 sovereign Lawgiver, I most humbly
thank Thee, as far as I am able, for the various means-
by which Thou hast fulfilled Thine own law, aid me
with Thy grace to fulfil it as Thou commandest me,
to the end that Thou mayest perform in me that
which Thou hast promised me. Amen.
point ir.
Consider two memorable sentences or conclusions which
Christ our Lord inferred from what He had* said..
1. The first was : — " He, therefore, that shall 'break one of
these least commandments, and shall' so teach men, shall be-
called the least in the Kingdom of heaven;" (4) that is, in
the triumphant and militant Church.
i. In which words He teaches us, first, that he who
departs from one of the least commandments, althotigh he
"keep and observe the other, (5) shall be little accounted of
"in the Kingdom of heaven," and consequently excluded
from it, as one unworthy of such a kingdom, even as Adam
was excluded from paradise for having broken one only
precept, for he that breaks one, injures, as the apostle says,,
the Lawgiver who has made them all, and destroys the
charity in which they are all united in one, and so shall
lose the Kingdom of heaven^ as if he had broken and trans-
gressed all.
ii. Secondly, that although the commandment were of
little things, and such as obliged not to mortal sin, whoso-
ever willingly or maliciously shall transgress them, shall be
little in virtue, for having made so little account of that
which Almighty God commands; for he ought to consider,,
(4) Mat. \\ 19. (5) Jac. ii. 10,
ON THE EVANGELICAL LAW. 153
that, although the thing commanded be but little, yet that
He who commands it is very great, who holds it not for any
disparagement to His greatness, to command things that
are little in appearance; on which account it is no little
injury to despise them; and since the vanquisher is. greater
than the vanquished, he that is overcome in a little thing
shall be little ; and that which the Wise man says, shall be
accomplished in him: — "He that contemneth small things
shall fall by little and little, and offend in great.'' (6)
iii. Thirdly, if not content to have transgressed some
commandment, he persuades others to do the like, either by
word or example, scandalizing them, and provoking them
to sin, such an one shall be the " least in the Kingdom of
heaven,'' and shall be shut out of the same for two
reasons, namely, for having been wicked to himself, and
wicked to others.
2. The second sentence is: — " But he that shall do and
teach, he shall be called great in the Kingdom of heaven/'^)
In which words He teaches us, that the measure of
sanctity, of greatness in virtue, and of its recompense in
the Kingdom of heaven, is the keeping and observance of the
divine law, which consists in two degrees. One is to do,
the other to teach. To do, is to fulfil all the command-
ments of the law, be they great or little, without omitting
any, as has been said.- — To teach, is to counsel others to
keep the same law which he keeps. And this second de-
gree is much more excellent than the first: nevertheless our
Lord Jesus Christ has joined them together, to signify to
us that they have a true connection, forasmuch as the
second makes him not great who teaches it, unless he do and
perform it : — whereas the first, inasmuch as it teaches like-
wise by example, is also ready to teach by word, when God
shall so command him, according to his state and office, or by
(6 J Ecclus. xix. 1. (7) Mat. v. 19,
154 MEDITATION XIII.
the law and rule of charity. And he that teaches after
this manner is very great among the great ones in heaven,
because there is no greater greatness than after the imita-
tion of Almighty God, to be both good and perfect in
one's self, and to help and procure that others also be good
and perfect, (as we shall see in the ensuing point.)
POINT III.
Consider the greatness of that perfection to which Christ
our Lord exhorted His disciples, which is the greatest that
can be attained in this life, as He declared in these royal
words, saying, " Be you perfect, therefore, as also your
heavenly Father is perfect."(8)
L. To penetrate the sublimity of this sentence, I am to
ponder, how the perfection of God our Lord consists
principally in three things : — i. The first, in being without
any sort of sin or imperfection whatsoever, so that it is
impossible for him to do anything evil or defective, against
His bounty and His sanctity. — ii. The second, in embracing
all the virtues and perfections that can be imagined, without
a single exception: because, all those that are in creatures,
with innumerable others which we attain not, are all
united in the Creator. — iii. The third, in possessing every
one of these perfections, with the greatest excellence that is
possible : so that there cannot be imagined greater wisdom,
bounty, and charity, than that which is in Almighty God,
for He is infinite, wise, good, and charitable, and is the
same in other perfections.
2. Hence it is that Almighty God being so perfect in
Himself, has an exceeding desire that all His works be per-
fect, and participate in such degree and manner as they
may, of His infinite perfection, especially men, whom He
hath created after His image and likeness, and this desire
(8) Mat. v. 48.
ON THE EVANGELICAL LAW. 155
is the cause that Christ says to us: "Be you, therefore,
perfect, as your heavenly Father is perfect;'' that is to say,
" Content not yourselves with a mean purity and sanctity,
nor take only for a pattern of your perfection, Abraham,
or Moses, (9) or some one of the prophets, nor only the
angels, Cherubim or Seraphim; but take you an infinite
pattern of infinite perfection, by which, after His ex-
ample, you may procure the greatest perfection which is
possible for you, and let this pattern be your heavenly
Father, to the end that, like true and legitimate sons, you
may aspire to be very like Him, in these three things
which His infinite perfection comprehends.
Colloquy. — I give Thee thanks, 0 Son of the living
God, for the favour which Thou dost to Thine adopt-
ed sons, exhorting them to become perfect, as Thy
heavenly Father is. Illuminate me, 0 sovereign mas-
ter, to know the perfection which Thou commendest
to me, inflame me that I may love it, and fortify mo
so to seek it, that I may find it. Amen.
3. Hence I am to draw some fervent purposes to imitate
the perfection of Almighty God. — i. To withdraw myself
from all sort of sin, not only from mortal, but even from
venial, as much as I can, conformably to that which God
said to His people: — "Be ye perfect and without spot"(10)
before me. — ii. To endeavour to obtain all sorts of virtues,
and to exercise their acts with the most ample extension
that I can, not only those of precept or commandment,
but also those of counsel, seeing my heavenly Father does
not only give me things necessary for my life, but many
others for my pleasure. — iii. To endeavour to exercise
virtues in the most excellent manner that is possible for me ;
in such a way, that my love of Almighty God be after
the manner that is prescribed in the commandment, loving
(9) Deut. xviii. (10) Deut. xviii. 13.
156 MEDITATION XIII.
Him " witli all my heart, with all my soul, and with all
my strength:'' and that my obedience, humility, and
patience, be in the highest degrees that these virtues may
attain to, endeavouring, as St. Paul says, that my " charity
may more and more abound, approving always the better
things :"(11) and since the augmentation of charity is not
limited,, my desire shall be, to increase it without limit.
(12.)
Colloquy. — 0 my soul, since this pattern is so bound-
less, and what imitation soever thou makest, that which
remains to be imitated is still infinite, imitate as
much as thou canst, to approach the nearer to this
infinite perfection. 0 most loving Father, since Thou
wilt have me to be "perfect" as Thou art perfect, "give
me what Thou commandest," that I may accomplish
what Thou desirest. Amen.
POINT IV.
1. Consider the sovereign perfection of the Evangelical
law ; which Christ our Lord promulgated, that we might
be perfect, as His heavenly Father is, pondering how it
comprises three 'particular things, in which it resembles
the perfection of God Himself.
i. The first is, to prohibit all sort and manner of sins,
great or little, even to a vain or "idle word,'' without con-
senting to any thought whatsoever that is clefective."(13)
And, to divert us the more from all sin, it charges us to
avoid the very least things, together with all sorts of dis-
ordered affections which may any way be an occasion of
them ; even as Almighty God forbid the Nazarites of old
to drink "wine," or to " eat grapes,' '(14) or so much as
any of their little grains, that they might be the further
removed from drunkenness.
(11) Phil, i 9. 12) S. Tho. ii. 2. q. xxiv. a. 7.
(L3) S. Tho. i. 2. q. cviii. a. 3, & 4. (14) Num. vi. 3.
ON THE EVANGELICAL LAW. 157
And this I may reflect upon when discoursing on some
of the commandments which we call negative,— in which
something is prohibited or forbidden, (a) In the second
commandment, to the end we should be very far from
swearing falsely, Christ our Lord forbids us to " swear
not at all,"— not so much as by one hair of our head, and
that our common speech be, "yea, yea, no no,"(15) be-
cause whatsoever is more is evil, dangerous, or at the least
imperfect, unless in case of urgent necessity, (b) In the
fifth commandment, to divert us from manslaughter, he
forbids us not to injure any one, either by words or by
sign, nor yet to conceal any anger within our hearts : and
that, if any one wrong or injure us, we suffer it with
great patience, offering the " left cheek" to him that has
struck us on the right, (c) In the sixth commandment,
for fear of falling into impurity, He commands that if
either our eye, or our right hand scandalize us, we " cut it
off" that is to say, that we withdraw from any manner of
person or thing, which may be to us an occasion of sin,
how dear and precious soever we hold them, and how ne-
cessary soever they may be to us. (d) In the seventh,
the more to induce us not to steal from any one, He wishes
us to give away even that which is ours, and to him that
would " take awray'' our " coat," that " we let go our
cloak also to him."
Colloquy. — 0 sovereign purity of the Evangelical
law, law most worthy of God most pure ! truly, O
Lord, Thy commandments are chaste and pure,
like the silver that comes from the mint, "tried by
the fire — refined seven times." (16) 0 that I might
observe them perfectly, to remain pure and immacu-
late from all deadly sins, and exempt and free from
all imperfections !
(15) Mat. v. 34. Jac. v. 12. (16) Ps. xi. 7.
158 MEDITATION XIII.
ii. The second excellence of the Evangelical law is, that
it goes on to command or counsel all sorts of virtues, as well
theological as moral, (17) in reference to God, to ourselves,
and our neighbour: so that he that shall keep them, shall
be owner of all those virtues which will perfect him with
his Creator, as also of those which suppress the passions
of the flesh to subject them to the spirit, and which ac-
complish all the works of justice and mercy towards our
neighbour.
iii. To this he adds the. third excellence, which teaches
every one of these virtues, in the highest degree of perfec-
tion possible for this life, in such a manner that we cannot
attain more profound humility, nor more heroic patience,
nor more admirable obedience, nor more perfect charity,
than that which this our sacred law inculcates. For what
intention can there be more pure, than 30 to hide our
works, " that the left hand knoweth'' not what the "right
hand doth" to please Almighty God? What greater love
of God can there possibly be, than "to love" Him with
our " whole heart and with our whole soul, and with our
whole mind?'' And what love of our neighbour can
there be more excellent, than that which extends itself
to our very enemies, praying for them, saluting them, and
doing them good, after the imitation of our heavenly
Father, " who maketh His sun to rise upon the good and
the bad, and raineth upon the just and the unjust ?"(18)
Hence Christ our Lord concluded the sentence before-
mentioned, " Be you perfect, as your Father in heaven is
perfect.''
Colloquy. — 0 heavenly Father, who hast manifested
Thy most perfect charity in ordaining that the Sun of
justice, Thy B. Son, should be incarnate and born for
the good of all, and that the dew of His divine doc-
(17) S. Tho. i. 2. q. c. a. 2. (18) Mat. r. 45.
ON THE "OUR FATHER." 159
trine should communicate itself universally, giving by*
this means even to Thine enemies, the chief est medi-
cine that Thou couldst give them for their remedy ;
grant that I may imitate Thy infinite charity, with all
Thy other virtues, even as Thou commandest in Thy
holy law, by which I may obtain the perfection of
them all. Amen.
2. Hence I may gather that my principal end in a
Christian life, or in Religion, ought to be to accomplish the
law of the Gospel, in the three points or circumstances
aforesaid, with the greatest perfection that I can, remem-
bering what St. Paul says, that "the end of the command-
ment is charity,'' (19) joined with those three conditions,
a "pure heart," and clean from all sin; a "good con-
science," adorned with the works of all sorts of virtues;
and an " unfeigned faith," persevering faithfully in aiming
even at the highest of them, and studying, as the same
Apostle says, to "prove what is the good and the accept-
able, and the perfect will of God," (20) and in this manner
I shall become perfect, because, as St. John says: — "He
that keepeth His word, in Him in very deed the charity
of God is perfected,'' (21) and consequently all Christian
perfection, which consists in the perfection of charity.
MEDITATION XIV.
ON THE PRAYER OF "OUR FATHER."
In this sermon delivered on the mountain, Jesus Christ
taught His disciples that divine prayer, which we call the
Lord's Prayer, which of right holds the first place above
all other prayers, because the supreme Master of prayer
(19) 1 Tim. i. 5. (20) Rom. xii. 2.
(21) 1 Joan. ii. 5. Phil. iii.
160 MEDITATION XIV.
composed it to teacli us how to pray, (1) and therefore
we will meditate upon it word by word, practising in it
the manner of praying by words, of which we have spoken
in the ninth section of the introduction to this book.
1. Having then placed myself in the presence of Almighty
God, Three in One, to whom this prayer is to be directed,
although I may indifferently address the same to every one
of the three divine Persons, yet will I beseech Jesus
Christ our Lord to enlighten my soul with His celestial
light, and inflame it with the fire of His divine love, that
it may feel and understand those truths and excellencies of
spirit, which are included in this compendious prayer, and
to ask Him with confidence all that He desires should be
asked of Him, and that with purity and intention, and
with fervent devotion, like that which Himself had when
He pronounced it, speaking to His Father; for it is very
credible that He so taught it to His apostles, that together
with them He prayed to Almighty God, and daily ceases
not to say it with us, because, as St. Augustine says,
Christ our Lord prays for us as our priest, and prays in us
as our head, inspiring into us th* spirit and virtue of
prayer, and so " We say this prayer together with Him,
and He likewise says the same together with us ;" (2)
for our prayer ought to be united with the merits of His,
to be heard graciously and granted speedily.
2. Nevertheless we are to remark, that Christ our Lord
taught this prayer two several times, once on the moun-
tain publicly to all ; another time after He had ended His
prayer, one of His disciples saying to Him: — "Master,
teach us to pray, as John also taught his disciples." (3)
By this we are taught, that this divine prayer ought to be
both public and private ; when it is repeated in public, as
(1) S. Tho, ii. 2. q. lxxxiii. a. 9. Mat. vi. 9. Luc. xi. 2.
(2) Prefat. in Ps. lxxxv. (3) Luc. xi. 1.
ON THE " OUR FATHER." 161
in the sacrifice of the Mass, it ought to be pronounced
with that brevity which the place requires ; but when it
is repeated in private, and is taken for the ground and
foundation of mental prayer, one may spend many hours
in it, saying to Christ our Lord: — "Master, teach us to
pray;" not only as John taught his disciples, but as Thou
Thyself taught Thine, imprinting on my heart the truths,
feelings, and affections, which Thou imprintedst in theirs.
This done, I will repeat one word of it only, searching
with my understanding, and pondering by profound medi-
tation what it means, accompanying it with affections,
petitions, and colloquies, conformably to the subject which
I mean to meditate upon, or which the Holy Ghost shall
inspire me with.
" OUR."
Upon this word I am to investigate the reason why our
Loid would not have us say my Father, but our.
1. That we might know His infinite charity and liberality,
which shines in this, that whereas He could have no more
than one natural Son, He would have many adopted sons,
communicating this excellent dignity to men and to angels,
giving the same to every one of them, without any preju-
dice to the other; for in such manner is He the Father of
all, that He is as much mine, as if He were Father of none
but me.
Colloquy. — Blessed be so immense a charity, which
embraces such an immense number of sons, and yet
is so careful of all, as if there were no more than one.
2. To teach us that, as He is the Father of many sons, so
we likewise are all brethren, and with this we ought to
excite in ourselves the love of our neighbour, praying for
all, and desiring that all may become the adopted sons of
this Sovereign Father, without despising any, since the
Vol. Ill —ii.
162 MEDITATION XIV.
rich and the poor, the gentleman and the yeoman, the
wise and the ignorant, are equally sons of one and the
same heavenly Father, calling to mind the words of the
prophet Malachi: — " Have we not all one Father?"
'* why then doth every one despise his brother?" (4)
Colloquy. — 0 "our Father," let it suffice me to
know that Thou art the Father of men, that I may
love them as my brethren. I will therefore embrace
them all by love, since Thou embracest them all by
Thine infinite charity
3. To move us to reverence, because the word " my" is
too familiar and indulgent for us, and more proper for the
Only-begotten Son of this divine Father, with whom
therefore I ought to treat jointly with love and reverence
together, notwithstanding, that alone by myself, and in my
private closet, I may make bold to call Him mine, since
He is so mine as if He had no more adopted sons but me
only.
" FATHER."
Here will I ponder for what respects God our Lord is
likewise our Father.
1. He is the Father of all men, for He has given them
their natural being, creating them to His own image and
likeness. Next, He is the Father of the just, because He
gives thee the being of grace, adopting them for sons and
heirs of the inheritance of heaven, to whom He is a thou-
sand times a Father, for every time they lose this being,
which He gave them in baptism, He is most ready to
restore it to them by the sacrament of Penance. And in
this He exceedingly desires to be the Father of all, not for
His own profit, but for ours ; not for our merits, but of
His pure mercy and grace. And although He offers
(4) Mai. ii. 10.
ON THE "OUR FATHER." 163
Himself to be our Father gratis, yet it cost Him not a
little so to be, for he has begotten us upon the cross with
most excruciating pains, the Only-begotten Son dying to
make us His adoptive children, that so all might have but
one Father. From all these considerations I will draw
very great and profound affections, to praise and glorify
Almighty God, for every one of those respects under
which He is found to be my Father.
Colloquy. — 0 most loving Father, I give Thee
thanks that Thou bestowest upon Thy sons the most
noble being of Thy grace, without refusing to reestab-
lish them, as often as they come to lose it by their sin.
0 happy angels, who have Almighty God for Father
in heaven, praise Him and glorify Him, because He
hath likewise vouchsafed to be the Father of us men
who live on earth. Amen.
2. How well does Almighty God perform the office of a
Father, loving us with tenderness, beholding us with care-
fulness, protecting us with providence, sustaining us with
abundance, and setting us in a state most conducive to our
salvation, in such manner that all the fathers in the world
together deserve not this name in comparison with Him,
and for this reason Christ our Lord commands us, saying :
— " Call none your father upon earth, for one is your
Father who is in heaven." (5)
Colloquy. — 0 sovereign Father, what thanks shall
1 give Thee for that Thou vouchsafest in my behalf,
to do the office and function of a Father ! I will no
more call those fathers that are upon earth, which
oftentimes "forsake "(6) me, but only Thee, 0 heavenly
Father, who wilt never forsake me, if I forsake not
Thee. O Father, be Thou a Father to me, and shew
Thyself a Father in my behalf, fulfilling the name
(5) Mat. xxiii. 9. (6) Ps. xxvi. 10.
101 MEDITATION XIV.
which Thou hast taken upon Thee for the love of
me. Amen.
3. For the same reason for which Almighty God will be
my Father He give to methe dignity of a son, and requires
that I reciprocally perform towards Him the duty of a son
towards his Father, loving, reverencing, obeying, and
being zealous of His honour and glory.
Colloquy. — 0 most heavenly Father, whence comes
to me so great a good, that being such a despicable
creature, I should be named and called Thy son? (7)
What charity hath moved Thee to take for Thy son,
so wretched a slave ? Since, therefore, Thou performest
towards me the office of a father, assist me to dis-
charge towards Thee the office and duties of a son.
O silly worm, degenerate not from the dignity of the
son of God by doing anything unbeseeming the son of
such a Father. Endeavour to be like Him in thy
life, since it is meet and proper that sons resemble
their own fathers. Amen.
4. I will reflect on the causes why our Lord in this
prayer would that we should call Him "Father.'' — i. To
awaken in us the affections of love and of confidence, for by
praying with them, He will grant us what we shall ask. —
ii. That we might begin with the praise of that thing which
we prise so much, and of which Ave boast, glorifying Him
because He vouchsafes to be "our Father," which serves
us for a title and pretext, that He may grant us what we
crave at His hands. — iii. To give us to understand that
He will be served by us with the spirit of a son, and that
all whatsoever we shall demand of Him, ought to be only
that which a good son may ask and demand of so good a
Father.
Colloquy. — 0 sovereign Father, I am sure that
(7) 1 Joan. iii. 1.
ON THE "OUR FATHER." 165
Thou wilt grant me what I shall ask Thee as Thy
son, since Thou commandest me to ask of Thee as of
mj Father. Amen.
"WHO ART IN HEAVEN."
1. Here is to be considered, how Almighty God, who
is in every place, only said: — " Who art in heaven.'''' — i. To
move me to reverence, considering the dignity of this
sovereign Father, who is Lord of the heavens, and
reigns in them. — ii. To raise up my heart from earthly
to heavenly things, despising all whatsoever is here below,
and sighing after that inheritance of heaven where our
Father is. (8) — iii. To the end that I may live in this
mortal life like a stranger and pilgrim, but looking forward
to heaven, seeking after celestial purity, without which
I cannot enter into it. — iv. That especially in time of
prayer, I may raise my spirit up to heaven, whence the
succour, and other good things which I seek, are to
descend.
Colloquy. — O Father, who dwellest and inhabitest
above in heaven, draw me up thither where Thou art,
and whilst Thou dost not yet draw me thither, assist
me here with Thy holy grace, so that my conversa-
tion may be above " in heaven," (9) quite forgetting
that which I have beneath on earth. 0 my soul, thou
art a pilgrim here on earth, since both thy Father
and thy inheritance are above in heaven : sigh, there-
fore, to go to this habitation, where thou may est enjoy
thy part and thy portion. Amen.
2. The just are likewise called "heaven" whom Al-
mighty God inhabits by His grace, and of those it is
that mention is here made; to give us to understand, that
God is principally the Father of the just, who are His
heaven : in order, also, that he that prays may wholly rid
(8) Ps. cxx. (9) Phil. iii. 20.
166 MEDITATION XIV.
and cleanse himself of all sin and ear tidiness, and make
himself a heaven which Almighty God may inhabit; (10)
and that he may recollect and enter within himself, where
Almighty God is, there ponring forth his prayer before
his Father, who is, and resides in the secret of his
heart, and sees into the hidden and interior retreat whence
he prays.
Colloquy. — 0 that the same were a very heaven,
adorned and shining with all sorts of virtues, in which
Almighty God would delight to dwell! I confess, O
my Lord, that I am a man of the earth, even wholly
earthly, as being a son of that earthly Adam : never-
theless with Thy holy grace, I desire to convert my-
self into a heaven, and a heavenly man, as a son of the
heavenly Adam. Come, Lord, to this Thy servant,
who by Thy coming will become a heaven. Amen.
Note. — (The three words just recited, are the preamble
of this piayer : the words that follow, contain the seven
petitions of this prayer.)
M HALLOWED BE THY NAME."
First Petition. — In this first petition we beg, that Al-
mighty God may be acknowledged, praised, and glorified
by all, and that His name may be worshipped, adoied, and
held for holy. But weighing every word by itself, I will
consider: —
1. Why He rather said, "hallowed be Thy name,''
than, praised or glorified be Thy name. The reason is,
because Almighty God esteems no othei thing so much
as to be holy, and consequently, we cannot give Him any
greater glory, than to hold Him for holy : and in imitation
of the Seraphim, and of the four holy beasts of the Apo-
calypse, to cry out with great affection: "Holy! holy! holy!
(10) Aug. ser. Dora, in monte, c. ix. Ambr. lib. v. de Sac. cap. 4.
ON THE "OUR FATHER." 167
the Lord G-od of hosts," "who was, and who is, and who
is to come." (11)
Colloquy. — 0 most holy Father, I rejoice in that
sanctity which Thou possessest, desiring that Thy
children may resemble Thee therein. I will be regu-
lated, 0 holy Father, by no other sanctity but by this,
to the end I may accomplish what Thou commandest,
and so become holy as Thou art holy. (12) Amen.
2. I will consider why He rather said, "Hallowed be
Thy name," than "hallowed be Thy majesty" or "Thy
Almighty power." The reason is, because it is most just,
that all whatsoever we know of God, and bears His name
amongst us, should be reverenced, glorified, and held
for holy.
Colloquy — 0 celestial Father, greatly do I desire
that Thy name be sanctified, and that all men acknow-
ledge Thy singular sanctity, call Thee — omnipotent, —
wise, — Creator, — governor, — Lord, — and "everlasting
Father," — that so Thy omnipotence and wisdom may
be hallowed, and held and esteemed by all for holy.
O holy Creator, holy governor, and holy Father, all
Thy names are holy, and it is but right that all should
bow their knees, to adore and worship the name of
Thy Deity, hearing it named, because it is most worthy
to be named and heard with especial veneration for its
sanctity. Amen.
3. I will meditate upon this word "thy," as who should
gay : — " I desire that Thy name be sanctified, and not
mine, because Thou only art holy by essence, nor is there
any other who deserves the divine honour of sanctity
except Thyself, of whom, and by whom, the just partici-
pate in a beam of it, for, ' Not to us, O Lord, not to us,
but to Thy name give glory.' Let not our name be
(11) Is. vi. 3. Apoc. iv. 8. (12) Levit. xi. 46.
168 MEDITATION XIV.
glorified, but Thy most sweet and blessed name, because
to Thee, 'King of ages,' immortal, invisible, is due all
' honour and glory,' (13) and to us all shame, dishonour,
and confusion."
Colloquy — I am confounded, O my God and my
Saviour, at the pride which impels me to desire that
my name be spread and published throughout the
world, known and esteemed by every one, deserving
as I do to be despised, and utterly forgotten. 0 that
I employed myself in searching the glory of Thy name,
entirely forgetting myself for the love of Thee. Amen.
4. Christ our Lord added not, — " Hallowed be Thy
name," by us. The reason is, that our petitions and
desires should be universal, without bounds or limits?
desiring that the most holy name of Almighty God might
be sanctified both by men and angels ; and not only by
men on earth, but also by the souls that are in heaven,
and by those that are in purgatory; again, not only by
men present, but also by those that are yet unborn, and
that all the creatures in this visible world, in such man-
ner that they may praise and glorify this holy name, since
it is most worthy to be glorified by all, and that " every
knee of those that are in heaven, on earth, and under the
earth," should " bow" (14) and prostrate themselves at the
sovereign name of Almighty God, and of His Only-begot-
ten Son, our Saviour Jesus.
5. / ought to sanctify this name myself, and how those also
ought to sanctify it, for wrhom I pray that they may sanc-
tify it, for His chief glory consists in this, that all believe
what He reveals, hope what He promises, obey what He
commands, reverence and serve Him as He ordains, and
finally love Him with all their hearts as He deserves, so
that their lives and their works be such, that such as see
(13) 1 Tim. i. 17. CM) Phil. ii.
ON THE "OUR father." 169
them, may "glorify" in them our "Father who is in
heaven." (15)
Colloquy — 0 most glorious Father, by the merits
of Thy 0 rily-begotten. Son, I beseech Thee to infuse
the light of faith into all infidels, grace and charity
into all the faithful, and fervent love into all the just ;
to the end that all may sanctify Thy holy name upon
earth, even as the Blessed sanctify it in heaven. Woe
is me, that through my wicked works, Thy name has
been blasphemed "amongst the Gentiles ?'(16) help me,
0 my God, that for the time to come, all my actions
may be such, that by means of them Thy name may
be glorified, world without end. Amen.
" THY KINGDOM COME."
Second Petition. — 1. Here we are to consider what king-
dom this is which we desire and pray to come.
i. We pray for that Kingdom by which Almighty God
in this life reigns in the just by His holy grace. This
Kingdom comprehends the doctrine of faith which we are
to believe, — the laws of government we are to keep, — the
sacraments we are to receive, — the sacrifices we are to
offer, — and all the virtues with which we are to serve our
heavenly King, so disposing U3 that He may enter into
our souls and reign in them everlastingly : and lastly, that
Kingdom which S. Paul calls "justice, peace, and joy in
the Holy Ghost." (17)
Colloquy. — 0 King of heaven, let this " Thy King-
dom come to us, — yea, let it come daily with more
and more perfection, because it is most meet, that as our
lawful King Thou reign over and rule us, and that
we all remain subject to Thy sovereign government.
ii. We pray for the Kingdom of glory m which Almighty
God reigns most peaceably with His elect. He says not:
(15) Mat. v. 16. (16) Rom. ii. 24. (17) Rom. xiv. 17.
170 MEDITATION XIV.
— "Lift us up to Thy Kingdom,'' — but "let Thy King-
dom come" down to us, because, if the Kingdom of God
come down to us, it is certain that it will lift us up to the
Kingdom of glory ; and therefore we ought more to desire
the first, than the second, because all desire to reign with
Christ in heaven, for this is very delightful to all, but all
do not desire Christ to reign in them in earth, because
this is somewhat painful.
Colloquy. — 0 my King, I beseech Thee, that Thy
Kingdom may come to me, that Thou mayest reign in
me, and in all others by Thy grace. I also pray Thee,
that this " holy city, the new Jerusalem," (18) come
down from heaven, and discover itself to us, and be
manifested to us by a lively faith, that the sight of it
may inflame us with its love, and may lift us up to be
inhabitants of it. 0 that I saw myself for ever em-
barked in this blessed Kingdom ! 0 that it would come
and enter within me, since that ought to be within me
which is to make me for ever blessed.
iii. We ask that the last and consummated Kingdom of
Almighty God may come into us, which will be the day
of judgment, at which time the kingdom of the Devil will
be destroyed wholly, and come to an end, and Almighty
God will reign in the just, glorifying both their souls and
bodies, and the Kingdom of glory will be accomplished in
all.
Colloquy. — 0 when will this Kingdom come, so that
all sin may cease, and the desire of those holy souk be
satisfied, who are hoping to enjoy it together with
their bodies !
2. I will meditate on this word " Thy ;" let, O Lord,
" Thy Kingdom come," so that every kingdom which is
not Thine may be destroyed. Suffer not the kingdom of
(18) Apoc. xxi.
ON THE " OUR FATHER." 171
" sin," (19) nor of the Devil, to reign in me, but on the
contrary, I beseech Thee to destroy this kingdom. I pray
not, Lord, that the kingdom of this world come into me,
which is founded upon riches, honours, and satisfactions,
but Thy Kingdom, which is founded on true virtues.
Colloquy. — 0 most sweet Saviour, who saidst "My
Kingdom is not of this world," (20) I will Thy King-
dom, I desire Thy Kingdom, and ask no other kingdom
than Thine. Come, 0 Blessed Trinity, and enter into
us, dwell and reign in those who live upon earth, as
Thou reignest in the Saints who live in heaven, that
we may everlastingly serve Thee, as they serve Thee
Amen.
" THY WILL BE DONE ON EARTH AS IT IS IN HEAVEN.''
Third Petition. — 1. Consider what "will'' it is which
here we pray to be accomplished; it is the will of
Almighty God, declared to us by the commandments of
the law, by the counsels of the Gospel, by the secret
inspirations of the Holy Ghost, by the ordinances of the
holy Catholic Church and its ministers, and of all such
superiors as sit in the place of Almighty God.
Colloquy. — 0 that we might truly accomplish this
will of God, since it is in the power of our Creator, to
cause all His creatures to accomplish it. Let it be life
to me, 0 my Lord, to fulfil Thy will, and death to me
to infringe it. Grant that I may fulfil it always, so
that I may live, and never violate it though I were to
die. Amen.
2. I will meditate on this word " Thy" saying to our
Lord — " I will not, O my Lord, fulfil my own will, which
is perverse; nor the will of my flesh, which is rebellious
against the spirit ; nor the will of the Devil, which is
most wicked; nor the will of the world, which is most
(19) Rom. v. 17. (20) Joan, xviii. 36.
MEDITATION XIV.
vain; "but Thy blessed will alone be fulfilled, because it
alone is good, just, and the measure and rule of all good
wills.
Colloquy. — 0 most sweet Jesus, who descendest
from heaven, to do, 'mot" Thine "own will," (21) but the
will of Thy Father ; assist me with Thy grace, that in
all things I may renounce and mortify my own will, to
subject it to the divine will. Amen.
3. Ponder the manner of accomplishing this divine will,
which is declared in these words following: "On earth as
it is in heaven;'' — that is to say, in the manner that the
angels and blessed spirits accomplish it in the Kingdom of
heaven. — i. Entirely, without failing in any point of how
little importance soever it be — ii. With purity of intention,
only to please Almighty God, and not any other. — iii.
With promptitude, dexterity, and great punctuality, without
any manner of delay or repugnance. — iv. With fortitude
and perseverance to the end. — v. By, and with, most
fervent, continual, intense, and delightful love, rejoicing to
accomplish what Almighty God commands.
Colloquy. — 0 most loving Father, it was most meet
first to demand that Thy Kingdom may come, and that
Thy heaven may enter within us, since Thy will is, that
while we are yet on earth, we should live like those
who are in heaven. 0 that I could accomplish Thy
will with all perfection, as it is to be accomplished !
For I will not be sparing in wishing that, which with
such goodness Thou wishest me to ask Thee.
4. Here we likewise demand that the will of Almighty
God be accomplished by terrestrial men, as it is by celestial,
and above all, as the celestial Adam, our Lord Jesus
Christ, accomplished it, who came down from heaven to
accomplish and do this divine will, with most excellent
perfection.
(21) Joan, vi. 38.
ON THE "OUR FATHER." 173
Colloquy. — 0 heavenly Father, it is but reasonable
that the sons begotten by Thy gracious will, should
accomplish that which Thou commandest them, as that
Son did who was begotten of Thy substance. " Teach
me" therefore " to do Thy will, for Thou art my God,"
(22) to whom be all honour and glory for ever and ever.
Amen.
"give us this day our daily bread."
Fourth Petition. — 1. Consider ickat " bread" we ask of
Almighty God in this petition, for we do not ask Him for
any sort of bread, but principally that which is supersub-
stantial, and more excellent than all others.
i. Therefore Ave ask Him to give us that bread which
sustains and comforts the soul, which is the bread of the
most Blessed Sacrament, beeseching Him to make us
worthy to receive it, and that we may become worthy to
receive it daily sacramentally, or at least spiritually, by
receiving the fruits of that holy Sacrament, and those
innumerable graces which are wont to be conferred upon
us through it.
Colloquy. — 0 bread of life, who earnest down from
heaven to " give life to the world," (23) give Thyself to
me, that I may always live, by Thee, and in Thee, and
evermore be united with Thee. Amen.
ii. We ask the bread and ordinary sustentation of our
souls, which are the succours of celestial grace, with which
the life of the soul is preserved, in which are comprised
sacraments, inspirations, illustrations, understanding of
divine mysteries, and that bread of which Christ our Lord
spoke, saying: — " My meat is, to do the will of my Father
who sent me." (24)
Colloquy. — O most gentle and most loving Father,
(22) Ps. cxlii. 10. (23) Joan. vi. 33.
(24) Joan. iv. 34.
174 MEDITATION XIV.
since Thou commandest me to lead a heavenly life,
doing Thy will on earth as it is done in heaven, give
me these two divine and celestial breads to lead a life
so wholly celestial, that I may obtain that life which
is eternal. Amen.
iii. We likewise crave the bread and nourishment which
js necessary to preserve the life of the lody, because the
will of Almighty God is, that we also preserve that, and
ask and require it at His hands, not with excessive care
and solicitude, but with that perfect confidence which we
ought to have in His holy providence. In all which He
gives us to understand, that we are His children, who
wholly depend upon the sustenance which our heavenly
Father is to give us, without whose providence, by our
own strength we cannot live.
2. Consider this word, " our,'''' for although this sove-
reign bread be verily God, because it proceeds from Him,
He prepares it, He distributes it — yet He will have
us call it oims, because it was ordained for our wants;
again, because our Redeemer bought it for us, and has
granted us the right of all His merits, through which we
may demand it; because, also, it is ours by right and
title of the promise He made to us.
Colloquy. — Forasmuch, therefore, as this divine
bread, is prepared in one manner for the Angels of
heaven, and in another manner for men upon earth,
in one manner for the perfect, and in another for the
imperfect ; I crave of Thee, 0 Lord, for all, our bread
accommodated according to our nature and capacity,
namely, that which is most profitable for our salvation.
I ask not the corporal bread of any other kind, nor the
superfluous bread of human comforts, but "our" bread,
the bread which is required for our necessities, by
which we may employ and spend our life in Thy holy
service. Amen.
ON THE "OUR FATHER." 175
3. Ponder the word, " daily" which is to say — " I
demand not, 0 Lord, that extraordinary portion which
Thou art wont to bestow upon Thy particular friends, since I
consider myself unworthy of it, but the ordinary allow-
ance of every day, without which my soul cannot live, nor
subsist in a spiritual life, nor yet my body. As for other
extraordinary favours, I wholly remit them to Thy provi-
dence, and to the sweet disposition of Thy everlasting
ordinance."
4. Consider the words, "give us" or give to us; because
I ask this bread, not for myself alone, but for all men
whatsoever, as being my brethren, united with me by
charity, and by natural union, although they may be my
enemies, fulfiling that which our Lord has said, " Pray
for them that persecute you," (25) and that I may
understand, that if I saw that my very enemy was hungry
I ought to give him to eat, (26) I beseech Almighty God
to give him bread.
Lastly, I will ponder the words, "this day;" He says
not : — " Give us this bread both for to-day and to-mor-
row," but only " this day" for it is the will of Almighty
God, that we demand it of Him every day, that every day
we employ habitually prayer, and that we may know that
every day we depend on Him, and, therefore, ought to
lose that disordered solicitude of to-morrow, because,
perhaps, there will be no to-morrow at all for us. In the
same manner that Almighty God ordained that the Israel-
ites should every day gather manna, but yet no more
than should suffice for that day only (27) — so to fasten
them always to His fatherly providence. True it is, that
I likewise demand for this day, that supersubstantial
(25) Mat. v. 44. (26) Prov. xxv. 21. Rom. xii. 20.
(27) Exod. xvi. 4.
176 MEDITATION XIV.
bread, which, as St. Paul says, (28) is for the term of our
whole life, which is but one day, in respect of eternity.
Colloquy. — O heavenly Father, give me this bread
in great abundance, both for this day, and for ever:
but yet so give it me, that I may live and pray so de-
voutly in this day, as if there were for me no other
day but this. Amen.
" AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM
THAT TRESPASS AGAINST US."
Fifth Petition. — 1. Consider what " trespasses or debts"
these are, of which I desire and crave forgiveness.
i. These are all mortal, or venial sins, and the pains to
which they oblige us: and these debts Almighty God
alone can forgive and pardon, which He still does by the
means He has ordained: so that I beseech Him to forgive,
by applying to me those means, and by assisting me to
make use of them.
ii. Although one may be so holy that he may justly call
Almighty God, Father, that His Kingdom come to him,
and although he may endeavour to accomplish the will of
Almighty God here " on earth, as it is in heaven," yet he
ought to acknowledge that he is a sinner, and may assure
himself that he daily sins in these kinds of venial sins,
(29) and to make scores and debts for which he may daily
say: " Forgive us, O Lord, our debts.''
Colloquy. — 0 most gentle Father, I confess that
every day I fall, alas, not into one debt, but into
many, because I trespass many times, notwithstand-
ing Thou, most full of mercy, desirest daily to pardon me:
and since Thou commandest me to ask Thee pardon,
I ask pardon of Thee because Thou commandest me :
grant me what I ask of Thee, because Thou desirest
to grant it me. Amen.
(28) Heb. iii. 13. (29) Jac. iii. 2.
ON THE "OUR FATHER." 177
2. Ponder what debts they are which I ought to "for-
give" and remit to others.
These debts are the wrongs and injuries which my
friend or neighbour may do to me, which I am obliged and
bound to pardon, without hating or abhorring him who
has offended me, nor yet revenging myself on him by my
own authority, or letting him see so much as any signs of
indignation, but on the contrary, signs and tokens of com-
mon amity. But he pardons more perfectly, who entirely
forgets the injury, and who, in a special manner, loves his
injurer, doing some particular kindness to him, for he will
thus obtain a more copious and plenary pardon of his
own offences at the hands of Almighty God.
ii. Hence we may gather how much Christ our Lord
desires us to forgive and pardon one another, since He
specifies and puts it down as a condition of our own pardon^
as also how greatly He desires us to pardon presently, and
that " the sun go not down upon" our " anger," (30) since
in this our daily prayer He commands us to pardon our
debtors ; and if I do not do this I give sentence against
myself, because, saying to Almighty God, Forgive me as I
forgive others, if I forgive not, it is as much as to pray
Him not to forgive me.
Colloquy. — 0 most liberal Father, from the bottom
of my heart I forgive the debts due to me, that Thou
mayest pardon me those which I am indebted to Thee :
for that which is due to me amounts not to "a
hundred pence, and mine amount to ten thousand
talents."(31)
" AND LEAD US NOT INTO TEMPTATION."
Sixth Petition. — Christ our Lord doe3 not desire us to
demand of our Father, saying : — "Suffer not that Ave be
(30) Ephes. iv. 26. (31) Mat. xviii. 28.
Vol. Ill -12.
178 MEDITATION XIV.
tempted;" or "give not license to the tempter to tempt
us," but plainly presupposes that we are to be tempted, and
that our heavenly Father ought to suffer the same, and to
give His leave for it, and if He give it, His gift will be
just and for our profit, and without doubt conformable and
proportionable to our strength, so that we ought to be
prepared to suffer and endure the temptations of the
Devil, and of his ministers who live in the world, and of
our own flesh, with its passions, as we have said in the
fifth meditation. Nevertheless, Christ our Lord com-
mands us to implore His grace that we be not overcome by
the temptation, nor fall into it by consenting to sin; and
so we jointly crave that He suffer us not to be tempted
with any such sort of temptation, nor in any such occasion
in which His Majesty sees that Ave shall be overcome.
Colloquy. — 0 heavenly Father, look down upon
this Thy son, who lives and sojourns in a land of
temptation, combatted on every side by sundry ene-
mies : I refuse not the battle, since it is Thy will, but
assist me, I beseech Thee, to come off victorious, since
the son's victory is the father's honour.
Seventh Petition. — In this last petition we demand to
be delivered from all evils, past, present, and to come, as
well eternal as temporal, as well of the soul as the body,
as far as is expedient for the good of the soul. We like-
wise demand that God would deliver us from our siiis past,
pardoning them by His especial grace ; and that He may
vouchsafe to draw us from out of all ignorances, errors,
passions, affections, and miseries which we suffer at pre-
sent ; that He also may preserve and deliver us from those
that are to come, especially from everlasting damnation,
and the power of the Devil, which is the evil from which
of all others we desire to be delivered, when we say: —
ON THE "OUR FATHER." 179
" But deliver us from evil," so that neither in this life,
nor in the other, he may have any power over us, nor
that we ever become his slaves or vassals. I may, there-
fore, in this petition make a litany, like to that which the
Church makes, particularizing the evils from which I
desire to be delivered, saying: — "From all evil deliver us,
O Lord." — "From all sin." — "From Thy anger." —
"From the spirit of fornication." — "From the spirit of
pride,'' &c.
" AMEN."
1. For a full conclusion Christ our Lord added this
word "Amen" as much as to say, "so be it," which ought to
be pronounced with fervent affection and desire, that Al-
mighty God would vouchsafe to grant me what I have
asked of Him, as the desire of the poor is heard by our
Lord. It is likewise to be pronounced with great confi-
dence that we shall be heard, since we demand the same
things which our Lord commands us to ask of Him,
according to that which St. John says : — " This is the
confidence which we have towards Him; that whatsoever
we shall ask according to His will, He heareth us." — And
" we know that Ave have the petitions which we request of
Him," (32) Himself teaching and instructing us what
things we are to beg of Him, conformable to His holy
will.
2. The doctrine which Christ our Lord unfolded in this
sermon, of the providence which He has to relieve our
necessities, and to hear our prayers, serves for matter of
many meditations, and is very profitable to us, which I
shall reserve for the sixth part.
(32) 1 Joan. v. 14.
180 MEDITATION XV.
MEDITATION XV.
ON THE SENDING OF THE APOSTLES AND DISCIPLES TO PKEACH THE flOSPEL.
POINT I.
Christ our Lord, wishing to send His apostles and dis-
ciples to preach throughout the land of Israel, said to
them: — "The harvest indeed is great, but the labourers
are few. Pray ye, therefore, the Lord of the harvest that
He send labourers into His harvest !"(1)
1. In these words He discovers the infinite charity and
mercy, and the desire He has of our good and welfare.
i. First He says, that " the harvest is great" because
the number of those is great whom He has ordained and
chosen for the Kingdom of heaven : and they many, who
expect the aid of Evangelical preachers and prelates, to
render them wholly devoted to His divine service ; which
moved Him to compassion, greatly desiring that they
should be assisted.
ii. He says, that "the labourers" and reapers "are
few" forasmuch as the most part of men are lovers of ease,
and enemies of labour, and if they labour it is in seeking
their own profit, and not the good and convenience of
others. Few there are who dispose themselves to be
workmen ; and many even withstand those who send them,
and this it was which greatly moved Him to compassion,
desiring that there should be as many workmen as the
greatness and necessity of the harvest required.
iii. He says that it appertains to the Lord of the har-
vest, who is Christ Himself, to assign and send these la-
bourers : because none may enter into another man's har-
(1) Mat. ix. 28; x. 5. Marc. vi. 6, 7. Luc. ix. 2; x. 2.
ON THE SENDING OF THE APOSTLES. 181
vest without the consent and will of the master of it, for
whoever enters into this work without the mission of Al-
mighty God, it is a sign that he seeks not the service
and advancement of his Lord, not yet the profit of the
harvest, but his own honour and advancement, and so he
will lose the fruit of his labour : for he can neither reap
nor glean in the harvest of souls, but in the name and
merits of Jesus Christ.
2. He commands them to pray the Lord of the harvest
that He send forth labourers into His harvest to gather it
together: thus giving us to understand that He has not
forgotten it, and that He greatly desires that it should be
brought and gathered together. But still He desires to
be prayed to do this, because prayer is a means to execute
the designs of His divine providence and predestination ;
and also to make us understand the greatness and importance
of this excellent work, in which Almighty God is not in-
terested, but the harvest and the workmen who labour in
it, because upon it depends the salvation of men, which
ought to be as a harvest reaped or cut down for the King-
dom of heaven: — the workmen also, because God has com-
mitted the charge of it to them. And, therefore, the
apostle says, " For a necessity lieth upon me: for woe to
me if I preach not the Gospel. "(2)
3. Lastly, so great is the charity of Jesus Christ, that
in declaring this desire before the apostles and disciples
besought Him to send labourers, He Himself resolved to
send them, to signify, that although we are slothful in
seeking this favour at His hands, nevertheless His infinite
charity will not be unmindful of this harvest, but of His
own bounty and mercy will choose workmen, and send
them, as He does, through the universal Church, even
among heathens and unbelievers.
(2) 1 Cor. ix. 16.
182 MEDITATION XV.
Colloquy. — 0 most sweet Saviour, I give Thee all
the thanks that I possibly can, for the care which
Thou hast of this Thy harvest, and for sending forth
workmen to gather it together : and since Thou wilt
be prayed, a thousand times I beseech and pray Thee
to send forth many most faithful and exemplary work-
men, and such as are free from offending Thee. And
if I am fit for it, " lo here am I, send me," (3) because
if Thou dost call me and send me, it is most just that
I should obey Thee, labouring to accomplish what
Thou commandest me.
These and such like affections and purposes I am to
produce from the three considerations abovementioned, as
compassionating the necessity of the harvest, and the want
that there is of faithful workmen.
POINT II.
After Christ our Lord had said this, He sent Hi
apostles and disciples two and two, to preach throughout
the land of Israel, saying to them: — "Cure the sick, raise
the dead, cleanse the lepers, cast out devils, freely you
have received, freely give." (4)
1. And here first I will ponder the causes why Christ our
Lord commanded His disciples to go two and tico, and rot
one alone — which were, — i. That the one might assist, com-
fort, and guard the other. — ii. That they might practise
amongst themselves the law of perfect charity, and by
their example exhort others to observe it also. — iii. To be
two uniform witnesses of the same truth. — iv. And lastly,
in order that those who were to follow after them might
imitate this example, taking care to proceed well accom-
panied in these sacred negotiations, for, as the Wise man
says: — " A brother that is helped by his brother is like a
strong city." (5) " Woe to him that is alone, for when he
(3) Is. vi. 8. (4) Mat. x. 8. (5) Prov. xviii. 19.
ON THE SENDING OF THE APOSTLES. 183
falleth, he hath none to lift him up." (6) And as the
same Lord says, "For where there are two or three gather-
ed together in my name, there am I in the midst of them."
(7) O happy assembly, of which Jesus Christ makes the
third of the company !
2. I will ponder the liberality and omnipotence of Christ
our Lord in communicating to His disciples, without
either envy or jealousy, the power of working miracles, (8)
even so far as afterwards to say to them, that they should
do much greater than He Himself had done, to authorize
and give credit to His doctrine ; for as they were men of
no consequence they would not have been thought any-
thing of or esteemed, had they wanted this sovereign power.
3. I will also ponder these two memorable sentences of
cur blessed Saviour, "freely you have received, freely
give."
i. For by the first He grounds them in humility, by which
they might understand that this power, and the other
special favours bestowed upon them, were not given to
them as a debt due to them, nor yet for their merits, but
entirely by grace, in order that none should glory in him-
self, but in Almighty God, from whom he received it.
And when, after this, it happened that the disciples return-
ing from their mission, were vain-glorious of the devils
having obeyed them, Christ our Lord reprehended their
pride, saying : — "I saw Satan like lightning fallen from
heaven;" (9) that is to say, — take warning by the very
devils who obey you, who fell from heaven by their pride
and presumption, attributing to themselves, that which
appertains to Almighty God.
ii. By the second He exhorts them to be liberal to their
neighbours, as He Himself had been in their behalf, who
(6) Eccles. iv. 10. (7) Mat. xviii. 20.
(8) Joan. xiv. 12. (9) Luc. x. 18.
184 MEDITATION XV.
having given them this power freely, would that they
should bestow it freely, and not for any temporal gift,
j)rofit, or price : and that the less recompense they sought
for from men, the greater should they receive from the
hands of God; who is grieved and complains of the
defects of His ministers, saying by the prophet : — "Who
is there among you, that will shut the doors, and will
kindle the fire on my altar gratis?" (10) seeking principally
My glory, and not his own particular profit ?
Colloquy. — 0 sweet Jesus, since Thou hast given
me all that I have, I will serve Thee with this freely
as it is all and entirely Thine, For the love of Thee
alone I will shut up the gate of my senses, and upon
the altar of my heart, I will light the fire of devout
affections, and offer upon it the sacrifice of works ac-
ceptable to Thee. And if Thou give me anything for
the good of my neighbours, I will impart it to them,
without seeking any other recompense than Thyself,
to whom is due the glory of whatsoever proceeds from
Thee.
POINT III.
Consider the virtues which Christ our Lord recommended
to them on entering upon this office of preaching, saying
to them : — "Behold I send you as sheep amongst wolves,
be ye therefore wise as serpents, and simple as doves."(ll)
1. In these words He commends six virtues to them,
viz. : — i. the meekness of sheep, hurting no man, even if
they are hurt by them : — ii. patience to suffer all evils
which may be done to them : — iii. charity in freely giving
and bestowing themselves, and whatever they have for the
good of others, even to their enemies ; as sheep give their
milk, their wool, and their flesh for the good of men : —
iv. Notwithstanding they ought also to have great con-
(10) Malac. i. 10. (11) Mat. x. 16.
ON THE SENDING OF THE APOSTLES. 185
fidence in the providence of the pastor who sends them,
as sheep wholly rely upon the care of the shepherd,
because they have no weapons to defend themselves with,
or if they had they know not how to use them. And this
is what He meant by these words: — "Behold I send you
as sheep amongst wolves:" as much as to say: — "be
assured that you shall find wolves, and persecutors of your
life and doctrine, and ye for your parts, go amongst them,
not as wolves against wolves, nor as dogs or lions, to bite
and destroy them, but as sheep and lambs, fighting with
the weapons of meekness and patience, of charity and
confidence, mindful that it is I who send you, — I who am
your pastor, your master, and your God, who will be care-
ful of you, and will defend you in your perils."
Colloquy. — 0 sovereign pastor, since it is Thou
who defendest me, send me wherever you please,'
under Thy favour I shall be secure, wheresoever Thou
sendest me : fortify my feebleness by Thy divine vir-»
tue, by which. I may conquer such as are wolves, and
convert them into sheep of Thy holy fold, fulfilling
that which Thou hast promised by Thy prophet :
that " the wolf shall dwell with the lamb, and the
leopard shall lie down with the kid : the calf, and the
lion, and the sheep shall abide together," under the
obedience of an humble pastor, " and a little child
shall lead them." (12)
2. He recommended to them, to be meek, patient,
charitable and confident, in such a manner as not to be
ignorant, imprudent and rash, but that they should have —
v. the wisdom of serpents : whose wisdom consists (a) in so
performing and accomplishing their duties, that the wolves
may in no ways injure their souls, although they should
tear in pieces their bodies : as the serpent saves her head
(12) Is. xi. 6.
186 MEDITATION XV.
although her body endure and suffer, and "stops her ears
against the charmer," (1 3) for fear of hearing anything
which may be hurtful to her. — (b) In observing the
time, the place, and fit opportunity to preach and
to persuade our doctrine: like the serpent did which
tempted Eve. For it stands with reason, that we
should be as prudent and wise in good things, as the
serpents, that is, the devils are, in doing evil. But
Christ our Lord will not have this wisdom be a
wolfish wisdom, mixed with duplicity or deceit, with
false suspicions, or rash judgments, but with sincerity,
uprightness, and purity of life, without any gall of malice
or bitterness: and so that it be not contrary to the meek-
ness and mildness of very lambs. —
vi. And for this cause, lie adds, that they should be as
simple as doves, having the eyes of their intention pure,
to behold that which makes most for the glory of Al-
mighty God, and the good of souls, without the mixture
of human respects.
Colloquy. — 0 lamb without spot, upon whom the
Holy Ghost descended in the form of a dove, join in
my soul perfect prudence with simplicity, that I may
so do good to others, that I receive no damage from
them. Amen.
POINT IV.
In the fourth place, I will consider the manner of walk-
ing, or going, which our Lord enjoined them, saying: "Do
not possess gold, nor silver, nor money in your purses ; nor
scrip for your journey, nor two coats, nor shoes, nor a staff,
for the workman is worthy of his hire. (14) And salute
no man by the way. Into whatsoever house you enter,
first say: peace be unto this house."(15)
)
(13) Ps. lvii. 5. (1 4) Mat. x. 9. (15) Luc. x. 4.
ON THE SENDING OF THE APOSTLES. 187
1. Here we are to consider the intention of Christ our
Lord, in these His counsels, which principally respect
three things: —
i. The first, is that they entirely cut off all excess and
superfluity of temporal things, contenting themselves with
what is necessary, so that they carry no precious
thing of gold or silver, nor store of money to treat
themselves well. And if one garment suffice them with
one pair of hose, that they have not a double suit to
change them: and if clogs or sandals suffice, such as poor
men wear, that they put not on shoes : and if they have
no need of a rod or staff, that they use none: or if they
carry a staff to support themselves, as being infirm, that
they carry not such a one as may serve to defend or re-
venge themselves.
ii. The second is, that they neglect the excessive care of
their sustenance, apparel, and fare, although necessary,
putting their trust in Divine Providence, which will pro-
vide them all things, if they themselves are such as they
ought to be, and discharge their functions as they ought,
forasmuch as the labourer is worthy that his master should
receive and nourish him, even God Himself will both give
to them, and inspire men to give to them: which they may
accept, not as the price of their labour, but as the enter-
tainment and support of their life, so as to travel better.
Which was punctually accomplished, as the apostles con-
fessed, when on the night of the Passion, our Lord
Jesus Christ said to them: "When I sent you without
purse, and scrip, and shoes, did you want any thing? (16)
And they said: Nothing."
Colloquy. — O most provident Pastor, the " rod,"
and "staff" (17) of Thy government, alone suffice to
comfort and sustain me, because having Thee, I have
(16) Luc. xxii. 35. (17) Ps. xxii. 4.
188 MEDITATION XV.
all ; and not wanting Thee, nothing can be wanting
to me.
iii. The third is, that in the way they should by no
means entangle themselves with frivolous discourses, or im-
pertinent things, which might disturb or divert them from
their intent and purpose; as if He had said to them, that
they should salute no man by the way, by entertaining
themselves with worldly salutations, though they should
not omit those which were convenient. And thus He de-
sires that they should be so humble in the houses or places
where they dwell, that they first salute their hosts, or
those who receive them, and congratulate them with the
peace of the Gospel, craving the same of Almighty God
in their behalf, from their first entrance into their lodging.
For if there is not peace and tranquillity in the house of
the soul, it is not well disposed to hear the truth of this
holy doctrine.
Colloquy. — 0 heavenly Master, since Thou so
earnestly seekest our instruction, imprint Thy words
so effectually in my heart, that I may conform to them
indeed, without diverting myself to anything which
may turn or distract me from them. Amen.
2. Lastly, Christ our Lord greatly encourages them to
execute their office, saying; — "If that house be worthy of
peace, your peace shall come upon it, but if it be not Avor-
thy, your peace shall return to you;'' giving us to under-
stand two things.
i. That their preaching should be profitable to some
persons, that is to say, to those who were worthy of peace,
or were children of peace, chosen by Almighty God to re-
ceive the doctrine of the holy gospel, without resisting
their preaching. — ii. That when they cannot procure the
profit of others, because they refuse to receive it, that
their peace shall return to themselves \ that is to say, that
ON THE SENDING OF THE APOSTLES. 189
they ought not to lose their own peace, nor to be dis-
quieted by any anger, vengeance or vexation, but leave it
to Almighty God, for in doing so they will not lose the
fruit of their labours.
point v.
In the fifth place, I will consider the matter and theme
which He delivered them to preach upon, saying — " And
going, preach, saying, The Kingdom of heaven is at hand,"
(18) and publish to all, that they do penance.
In which are to be pondered three things, which this
text or theme comprehends.
i. First, the means of salvation by which we may enter
into the Kingdom of heaven; that is, by repentance and
penance for our sins, the extirpation of vices, the exer-
cise of virtues, and the contempt of earthly things, which
cause and procure the perdition of souls.
ii. The end and motive of all such works, which ought
to be the Kingdom of heaven: so that they should be in-
duced to do them, not principally for fear of punishment,
nor for hope of temporal recompense, but only for the pro-
mise of the Kingdom of heaven.
iii. That all this could be done with great facility.
sweetness, and ease, because the kingdom of heaven was
near at hand, and even within themselves, that is to say, —
the author of grace, to whom it belonged to open the
gates of the Kingdom of heaven, and to give sweet and
efficacious means to enter therein, as He began even at that
time to give them.
Colloquy. — 0 King of heaven, who hast placed in
the power of the world so glorious a Kingdom, help
me that I may conquer and attain to it, since Thou
hast said that since the days of St. John Baptist,
who first began to preach it, that it should suffer
(18) Mat. x. 7.
190
MEDITATION XVI.
" violence,', and that " the violent" should " bear it
away." (19) Give me, 0 Lord, this holy violence, by
which I may purchase and bear away this so precious
a jewel, since Thou who art the master and owner of
it art pleased that all men should violently steal and
rob it, and so enrich themselves.
MEDITATION XVI.
ON THE GLORIOUS MARTYRDOM OF S. JOHN BAPTIST.
POINT I.
King Herod, having taken his brother's wife, and es-
poused her for his own, St. John reprehended him, saying
to him, that it was not "lawful for" him to do so.(l)
And here is to be weighed, the energy and zeal of this
our new Elias, who although he was very familiar, and
well-beloved by Herod, — for St. Mark says, that he feared
him, knowing him to be a just and a holy man, heard him
gladly, and did many things by his direction, — yet notwith-
standing all this, he sharply reprehended his sin, so pub-
lic and so scandalous in the sight of the world, although
he clearly perceived that he would thereby lose his love
and friendship: for such as are zealous of the glory of God
fear not to lose the favour of a terrestrial king, but fear
to lose that of the King of heaven; and although S. John
knew right well that Herod was cruel, and that Herodias
was yet more cruel than he, desiring to have him massa-
cred for these reprehensions, nevertheless he was neither
afraid nor affrighted, nor yet did he omit to discharge his
duty in that, exposing himself to all sorts of perils, dis-
grace, and detriment that might befal him: shewing in
(19) Mat. xi. 12. (1) Mat. xiv. 3. Marc. vi. 17.
ON THE MARTYRDOM OF S. JOHN BAPTIST. 191
this his invincible courage and constancy, and that he was
not a light or inconstant "reed," (2) but "a pillar of iron,
and a wall of brass: "(3) for as he little respected either his
life or his honour, so he feared not to lose them, nothing
moved with threatenings or menaces, but like a lion, re-
mained stable and confident without any fear. (4)
Hence I am to form great and invincible resolutions, to
imitate the fortitude and constancy of this holy precursor,
withdrawing myself from the inordinate love of the mu-
table things of this life, whence it proceeds that I shake
and waver like a reed, with every little wind of tempta-
tion.
POINT II.
"Herod" "added this" great evil, "above all" the evils
he had committed ; he apprehended John, cast him " in
prison, ''(5) charged and loaded him with many irons.
1. Christ our Lord permitted this imprisonment of St.
John Baptist, although he was His beloved friend: foras-
much as until then all things had succeeded prosperously
with him, being honoured, extolled, and obeyed by all
men : and it was meet for this respect that he should pass
through persecutions, as other prophets had done, and
through which all the elect are to pass, to the end that,
like holy Job, having shewed his excellent virtues in pros-
perity, he might likewise shew them in adversity, and thus
purify and refine himself like gold in the furnace, aug-
menting the crown of his glory by the excellence of his
patience. And here I will excite myself to esteem " per-
secutions" and troubles, endured and suffered " for justice
sake:"(6) for although in the eyes of the world they seem
to be punishments, yet in the eyes of Almighty God they
(2) Mat. xi. 7. (3) Jer. i. 18. (4) Prov. xx. 2.
(5) Luc. iii. 19. (ti) Mat. v. 11.
192 MEDITATION XVI.
are the favours and premiums with which He rewards His
dearest friends: and for this cause calls them "blessed,''
saying that " theirs is the Kingdom of heaven." (7)
2. I will ponder the manner how St. John Baptist suf-
fered this affliction, for it is to be believed, that when they
came to seize and apprehend him, he neither fled, nor tried
to hide himself, but on the contrary went out before the
soldiers, exposing and offering himself to prison: and
when he saw himself bound with shackles and chains, he
rejoiced in them no less than St. Paul, comforting him-
self that they would help him to mortify his flesh, which
he abhorred with so holy a hatred. The prison he con-
verted into an oratory, spending the nights in holy prayer
and contemplation, as he did in the desert: — and in the
day time, he ceased not to instruct his fellow prisoners and
his disciples; and from that time sent them to Christ our
Lord, asking, not that He would deliver him from prison
but that He would deliver those people from the igno-
rance in which they were detained and imprisoned.
3. Having, in fine, finished his office of a precursor in
the world, he desired to be freed from the prison of his body,
to go and perform this office in the prison of Limbo, and to
give notice to the just that their redemption drew near,
and from day to day with joy he expected death ; for
being so great a prophet, he doubtless had revelation of
the divine will, and knew that his departure was near at
hand.
Colloquy. — 0 my soul, rejoice with this precursor
in thy tribulations, since thou knowest, " that tribu-
lation worketh patience ; and patience trial : and trial
hope, and hope confoundeth not," since those who
suffer in this manner, have " the charity" (8) of the
(7) Mat. v. 12. (8) Rom. v. 5*
ON THE MARTYRDOM OF S. JOHN BAPTIST. 193
Holy Ghost, dwelling and inhabiting in their hearts,
which is the pledge of life everlasting.
point in.
" Herod made a'' sumptuous " supper on his birthday
for the princes'' "of Galilee," and "the daughter" "of
Herodias'' came in to "dance," "and pleased" the whole
company so much, that the king " promised with an oath
to give her whatsoever she would ask of him,'' "though''
it were "the half of his "kingdom.'' "She being pre-
viously instructed by her mother," demanded "the head
of John the Baptist. And the king,'' to fulfil "his oath,''
granted and awarded it to her. (9)
1. Consider, first, the craft and cruelty of the Devil, put in
practice by means of this tyrant, stirring up all the squad-
ron of vices, to cut off the head of the holy Baptist, in
hatred of his excellent virtues; for he stirred up the glut-
tony of the banquet against his abstinence, — the impurity
of Herodias against his chastity, — the levity of her
daughter against his modesty, — the immoderate mirth of
the feasters against his gravity, — the prodigality and vain-
glory of Herod concerning his promise, against his poverty
and humility. In short, cruelty, dissimulation, falsity,
and infidelity, conspired against the meekness, sincerity,
truth, and the most perfect piety of this excellent saint.
Hence it may be seen, how the Devil, by the means of
vices, makes war against virtues, although he does not
prevail against those who are well grounded in them.
And here I will resolve, with great and invincible courage,
to " crush the head" (10) of this subtle serpent, although he
should cut off mine; for though he should cut off the
head of my body, he cannot separate me from Christ my
" head," (11) in whom consists all my good.
(9) Marc. vi. 22. Mat. xiv. 6. (10) Gen. iii. 15.
(11) Colos. i. 22.
Vol. III.- 13.
194 MEDITATION XVI.
Colloquy. -k—O most sweet Jesus, the head of all
powers and principalities, grant me such fervour of
spirit, that neither tribulations, anguish, perils, perse-
cutions, nor death itself, may ever separate me from
Thy love and charity : and assist me here, so to fight
for Thy service in the church militant, that I may
come to reign with Thee in Thy Church triumphant.
Amen.
2. I may likewise ponder in this place, the condition of
sin, and of that sinner who becomes disordered and abuses
God's gifts, which is always to proceed from bad to worse,
since it is not without mystery that St. Luke adds: — " for
all the evils which Herod had done, he added this above
all, and shut up John in prison." (12) And after this
many more which he committed at the same banquet;
that being accomplished in Herod, which David says,
that " the pride of them that hate'' our Lord, " ascendeth
continually." (13) For first, he was deaf to the cor-
rection of St. John Baptist; next he apprehended him,
and then consented to his death, seeking like a subtle and
crafty fox, some apparent pretext for this purpose, under
the counterfeit title of religion, and keeping his oath.
And in the same manner, following the example of He-
rod, I, who was wont to live in amity with the grace of
Almighty God, figured by John, and was accustomed to
hearken to His divine inspirations, have since resisted
Him, and then imprisoned Him, by my perverse affections
and passions, and lastly, have slain Him with my sins, by
adding one upon another, at one time feasting them, and
at other times thinking it an act of religion to commit
them.
3. From all which I will learn to cut off evil in the very
beginning, and especially to receive correction with a meek
(12) Luc. iii. 20. (13) Pa. lxxiii. 23.
THE MARTYPD01I OF S. JOHN BAPTIST. 195
and humble spirit: for the difference betwixt the predes-
tinate and the reprobate, is not in this, — that one sins
and the other not ; but in this — that the one admits cor-
rection and amends them with David, (14) but the others
with Saul reject it, and like Herod, pour forth their
an«-er on those who reprehend them, so as even to fall into
the most deep pit of malice, and the bottomless depth of
hell and damnation. (15)
POINT III.
Herod " sent'' an executioner to the " prison" where
St. John was, to behead him, which he performed, and
delivered the head to Herod, who gave it to the daughter
of Herodias, and she to "her mother." (16)
1. Here consider the great consolation with which the
Baptist received the sentence of death, when it was noti-
fied to him, right joyful to die for so good a cause, con-
forming his will to the will of God, who also suffered it.
And it is to be believed that as Jesus Christ our Lord and
Saviour died upon the solemn day of Easter, to signify the
joy and content it Was to Him, and that the chief Paschal
feast He had wTas to die for men, so He would have St.
John Baptist die upon the day of this solemn banquet, to
testify that it was a feast and banquet to him to suffer
death for truth and justice.
2. It is to be believed, that falling down upon his knees,
he first prayed for his enemies, saying thus to Almighty
God: — "Lord, forgive them, for passion blinds them, so
that they know not what they do.'' Then he prayed for
his disciples, and lastly for himself, commending his spirit
into the hands of Almighty God, which done, he courage-
ously presented his head unto the executioner, and if he
was grieved or sorry for anything, it was because his death
(14) 2 Reg. xii. (15) 2 Reg. xv. (16) Mat. xiv. 10.
196 MEDITATION XVI.
was not more painful, as he would willingly have suffered
more for the service and honour of his beloved Lord.
3. I may consider the honour with which his holy soul was
carried and conducted into Abraham's bosom, for if many
angels came to conduct the soul of poor Lazarus, how
many thousands more came to conduct the soul of this
precursor? For as many rejoiced, according to the saying
of the angels, at his nativity, so when he entered into
Limbo, the just rejoiced with a most singular joy, which
Almighty God communicated to them at his arrival, be-
cause of the good tidings which he brought them, about
the Messiah whom they were expecting.
Hence I will consider the glory which he now enjoys in
heaven, in recompense for such great and singular services
which he did for Christ our Lord, from the time that He
sanctified him in his mother's womb, until he was put to
death in prison. For although his life was very short, not
having fully attained three and thirty years, nevertheless
his merits were exceedingly great, because of his fervour,
of which we will speak further in his holy life ; for Christ
our Lord had dignified and raised him up to one of the
highest thrones of heaven, amongst the supreme Sera-
phim, giving to him those three most precious crowns,
of Virgin, Doctor, and Martyr, as he was a virgin, a
doctor — and doubly a martyr, — the one of perpetual
voluntary martyrdom, by poverty, charity, and con-
tinual mortification of his flesh; the other, by a violent
martyrdom, shedding his blood in testimony of the truth.
Wherefore at the day of judgment, forasmuch as he has
left and forsaken all for the love of Jesus Christ, he will
be placed by Him in a glorious throne with the apostles,
to judge the whole tribes of Israel, and the whole world.
Colloquy. — 0 holy precursor, I rejoice heartily at
thy greatness ; thou wast blessed in thy birth, more
THE MARTYRDOM OF S. JOHN BAPTIST. 197
blessed in thy life, and much more blessed in thy
death, but most of all blessed in the glory which thou
possessest in recompense of such a life and such a
death. Blessed were thy labours and pains, which
have obtained so blessed a reward, such an incom-
parable crown ; and since thy blessedness was so great,
beseech our Lord to assist me to imitate thy life, by
which I may attain a share of thy glory. Amen.
4. Finally, I will ponder how Herod, Herodias, and her
daughter triumphed in this day, with the head of St. John,
but that this their joy lasted them but a short time, for the
justice of Almighty God soon fell upon them, and they all
three died disastrously, fulfilling that which is written: —
'VThey take the timbrel and the harp, and rejoice at the sound
of the organ," (17) spending their days wholly in pleasure,
but come at the last to fall into terrible miseries; for " the
death of the wicked is very evil," (18) not only in the
eyes of Almighty God, but sometimes also in the eyes of
men, being chastised with some unexpected death, for the
sins which they have committed in their life. Thus I
will compare the life and death of St. John Baptist, most
precious in the eyes of Almighty God, with the disastrous
life and death of his enemies, and I will rather choose to
suffer with John than to reign with Herod, since at this
present time Herod is suffering most terrible torments
without any remedy, and John is reigning without end in
ineffable joy.
(17) Job. xxi. 12. (18) Ps. xxxiii. 22.
198
(2.)— MEDITATIONS OX OUR LORD'S MIRACLES.
MEDITATION XVII.
©N THE MIRACLE WROFGHT BY CHRJTST OUR LORD OF FEEDING FIVE THOUSAND*
MEN WITH FIVE 5.0 A YES.
POINT U
Christ our Lord, haying conducted " a great multitude'*
of people, and having preached to them a long time in tfy>
" desert,'' and " the day" beginning "to decline," the
apostles prayed Him to "send them away," " that going
into the towns," they might "buy themselves victuals'' "to
eat." (I) To whom Christ our Lord answered, They have
no need to go, " give you them to eat."
1. Here consider: — The great devotion with which these
people followed Jesus Christ our Lord, which they did for
two principal reasons, — the one for the miracles which He
wrought, — the other for the food of that marvellous doc-
trine with which He fed their famished souls, accomplish-
ing that which is written : — " I will draw them" to me
" with the cords of Adam, with the bands of love," (2)
that is to say, with benefits both corporal and spiritual.
With these cords Jesus Christ so held them bound, that
although it was late, and that they had not anything to
eat, nor knew how nor where to get themselves meat, yet
they would not depart from or leave Him, but quite for-
getting to eat, entertained themselves with His lovely
presence.
(1) Mat. xiv. 15. Marc. vi. 35. Luc. ix. 14. Joan. vi. 5.
(2) Osev xi. 4.
ON THE MIRACLE OF THE FIVE LOAVES. 199
Colloquy. — 0 most sweet Jesus, draw me to Thee
with these cords of charity, and knit and unite me so
straitly to Thee, that, forgetting all things created, I
may only sigh and aspire after Thee, my sweet Sa-
viour and Creator. Amen.
2. Then I will ponder the compassion which the apostles
took of these devout people, but much more that which
Jesus Christ Himself took of them, beholding the differ-
ence of the one and of the other. The compassion of the
apostles was but little, as proceeding from frail* Weak, and
feeble men, who seeing these people fatigued and famished,
and that they had not wherewith to sustain themselves,
took pity on them, beseeching their Lord and master to
dismiss them, that they may seek for themselves food, for
as they were truly obedient and submissive to Him, so
they would do nothing by their private authority, nor
allow them to depart without their Lord's permission.
But Jesus Christ beholding the scantiness of this compas-
sion, conceived another a great deal more ample, breaking
forth from the bowels of Almighty God, and would effica-
ciously redress their misery, to which He exhorted His
disciples, saying: — " Give you them to eat;" as if He had
said: — " Extend the entrails of your compassion, and send
not away these famished people to seek food, but do you
yourselves seek it for them, and give it to them, since I
have bestowed upon you the power and might to work
miracles, or at least ask me, that I may give them, know-
ing I am able to do so." In which He teaches us, that
the compassion, especially of prelates, ought not to be
penurious, but exceedingly ample, as David said (3) of the
mercy of God, using all the means in our power to remedv
and relieve our neighbour's misery, and if we have not
means of ourselves, we ought to have recourse to Him who
(3) 2 Reg. ix.
200 MEDITATION XVII.
can help us in that case, and importunately solicit Him to
supply our wants.
3. To ponder more profoundly this mercy of Jesus
Christ our Lord; consider what He said at another time
like this. "I have compassion on the multitude, for
behold they have now been with me three days, and have
nothing to eat. And if I shall send them away fasting to
their homes, they will faint in their way, for some of them
came from afar off." (4) In which words He shows us
that it is the property of the mercy of Almighty God to
feel our necessities by degrees, and also the respects and
motives He has to relieve, together with the peril which
we incur if He does not redress them. Of all which
Almighty God takes the charge upon Himself, so that He
may have compassion upon us, and give us a remedy, as if
it much imported Him to assist us.
Colloquy. — 0 most merciful God, what great mat-
ter is it for me to persevere three days in Thy com-
pany, since Thou implorest them all to do me good?
Thou dost a great deal more for me in vouchsafing to
dwell and remain with me, than I do in desiring to be
and remaining with Thee ; and what wonder is it, if I
come from far to seek Thee, since Thou descendest
from heaven to seek me ? My wicked life has placed
me far from Thee, but now I will approach to Thee
by perfect penance ; dismiss me not, I beseech Thee,
from Thy presence " fasting," lest I faint in the rug-
ged way of this wretched life : support me, I beseech
Thee, with the continual succours of Thy grace, so
that I may walk with strength to the end of this my
journey. Amen.
4. Consider, fourthly, how Christ Jesus our Lord, to
manifest the care which He had of these His people, said
to Philip: — " Whence shall we buy bread, that these may
(4) Marc, viii. 2. Mat. xv. 33,
ON THE MIRACLE OF THE FIVE LOAVES. 201
eat?" (5) And this He said to try his faith, and to show
the necessity there was of working this miracle, since He
will not work miracles to support us, when He can supply
our necessities by natural means. " Philip answered Him:
Two hundred penny-worth of bread is not sufficient for
them, that every one may take a little;" (6) and the other
apostles made the same answer, all of them confessing in
this case their inability.
Colloquy. — Hence I gather, 0 most sweet master,
the greatness and immensity of Thy Almighty power,
for where Thou art, neither pence or pounds are ever
wanting, for with Thy only word, Thou canst give to
every man, not only a bit or morsel of bread, but even
abundance.(7) Henceforth, therefore, I will confide
no more in money, though all things adore and bow
before it, but only in Thee, 0 most liberal giver and
dispenser of gifts, whose hand is always open to fill
the hungry with Thy abundant benediction.
POINT II.
Jesus Christ our Lord asked His apostles for the
bread which they had, and they forthwith gave it to Him,
" five barley loaves, and two little fishes,"(8) which was all
they had to support themselves.
Here reflect on three things full of mystery : —
1. The great poverty of Jesus Christ our Lord and of His dis-
ciples, and the little care wdiich they had about feeding their
bodies with dainty fare, since dwelling in this desert so many
days, they had no more for thirteen persons, (besides some
others which they led with them,) but only " five loaves,"
and those of barley, which of all bread is the least pleasant
to the taste, commonly used by the poor ; and although
they were fishermen by occupation, yet they had only two
(5) Joan. vi. 5. (6) Joan. vi. 6. (7) Eccl. x. 5. Ps. cxliv. 16.
(*) Mat. xiv. 7,
202 MEDITATION XVII.
little fishes amongst them all. By this example I will
confound myself, seeing with what solicitude I seek after
dainty and delicate meat, and will endeavour to content
myself with a very little, and of a coarse and ordinary
kind, although it be somewhat distasteful.
Colloquy. — 0 sweet Jcsns, who didst feed the un-
grateful people in the desert with bread from heaven,
and sustainedst Thyself and Thy beloved disciples
with barley bread, grant that I may choose for my-
self that which Thou didst choose for Thyself, treat-
ing my body with the same severity with which for
nay example Thou didst treat Thine. Amen.
2. The second is, the great charity and obedience of the
blessed apostles, for when Christ Jesus demanded those
barley loaves of them, they presented them to Him with-
out any reply, never saying that they should need them
for themselves, but were willing to spare them out of their
own repast, to supply the present necessity of others.
Hence I will learn to join obedience with love and charitv
for the good of the poor, pitying them, and willingly
depriving myself of my own provision, to supply their
wants and miseries, since I lose them not, but employ
them better, as it chanced in this case to the apostles.
3. And hence we are to see, that although Christ our
Lord could have redressed this necessity by many other
miraculous means, yet would He use the bread of the apos-
tles, which He asked of them, to prove whether their
charity and pity were perfect, and that they also might
have part in this good work, and to teach me, that if I am
not able to remedy all the necessity of the poor, that yet
it is good at least to remedy some part of it, and then
Almighty God with His liberality will remedy the rest,
fulfilling that which Tobias said to his son: — " According
to thy ability be merciful. If thou have little, take care
ON THE MIRACLE OF TEE FIVE LOAVES. 203
even so to bestow willingly a little." (9) And the same
thing happens in spiritual necessities, as well of my own,
as of my neighbours, for Jesus Christ our Lord desires me
on my part to offer all that I am able, although it be but
little, and He by His mercy and almighty power will
never fail to supply the rest.
POINT III.
1. Consider ichat Christ our Lord did at the beginning of
this banquet.
i. He commanded His apostles to make all the people
sit down upon the grass, by hundreds and fifty s, as it ware
by squadrons. One reason was, to know by this means
the number of the guests, which amounted to the number
of five thousand men, besides women and children, which
might be as many more; the other was, to observe by
this means order and agreement in the manner of eating
and distribution of the bread, so that all might behold and
see the greatness of this divine and stupendous miracle.
ii. This done, Christ Jesus our Lord took the bread into
His holy hands, and lifted up His eyes to heaven, to give
us to understand that every good and " perfect gift is
from above," (10) and that the Almighty power which
He had to work miracles, inasmuch as He was man, came
likewise to Him from His Father who is in heaven.
iii. Then He gave thanks to Almighty God, as well for
that present food, as also for that which He intended to
give miraculously, teaching us to be grateful to Almighty
God for every gift, how small soever, and for that He
vouchsafes to give us bread, though it be but of barley,
since it suffices that it is God who gives it, on this account
alone it is to be esteemed ; and so much the more when
He divides it to them to whom He is nothing indebted,
and who merited nothing at His hands.
(9) Tob. iv. 8. (10) Jac. i. 1/.
204 MEDITATION XVII.
iv. Afterwards He blessed the bread with certain words of
holy prayer, with which He imprinted in it the -virtue to
multiply and to become better, for the benediction of
Jesus Christ is not like ours, which asks or desires only,
but also is essential to do what He says.
v. And having given this benediction He broke the
bread, and gave it to His apostles, to give and distribute
it to others.
2. In doing this Christ our Lord instructs us in the
manner how Christians ought to eat, Christianly, and reli-
giously, with the four conditions before specified.
i. With order and agreement, each one sitting in his
place, without contention or emulation, but choosing " the
lowest" and most humble "place.'' (11)
ii. With elevation of soul to heaven, considering ourselves
in the presence of God, who beholds us : because, having
this in view, we may the better bridle our taste and our
tongue, observing due temperance and modesty. For
which reason holy David said, that "the just feast and
rejoice before God,(12) even as Moses, "Aaron, and all the
ancients of Israel eat bread with" Jethro, " before God."(13)
iii. With a grateful mind, as those who eat and live on
alms given them by the liberal hand of Almighty God,
from whom both poor and rich receive the bread which
they eat ;(14) and by this affection we shall repress the
complaints and murmurings which the flesh makes, when
our food is but little, or but poorly seasoned, or that the
time of dinner is somewhat deferred, since he that merits
nothing ought to receive whatsoever is given him, and
that with gratefulness and thanksgiving.
iv. With previous petition for blessing, with devout
prayer, which we should also take care to intermingle with
our meat, feeding the body, that the spirit also may be
(11) Luc. xiv. 10. (12) Ps. lxvh\ 4. (13) Exod. xviii. 12.
, (14) Rom. xiv. 6.
ON THE MIRACLE OF THE FIVE LOAVES. 205
refreshed. Whence it will come to pass, that the meat,
although but little and unsavoury, will seem to thee ex-
ceeding sweet, because the taste of the spirit will sweeten
its sourness to the flesh, which, as St. Paul says, " is sanc-
tified by the word of God and prayer," (15) receiving it
with "thanksgiving.''
3. In this act also is represented to us the manner how
we are to eat that most holy bread of the Blessed Sacra-
ment, figured by this meat, of which we will speak in the
fourth part, where Christ Jesus our Lord did the self-same
things, when He instituted it the night of His last supper
FOINT IV.
Consider the greatness of this sovereign miracle, since, as
the bread was miraculously multiplied between the hands
cf Christ our Lord, between the hands of His apostles,
and even of those also that ate it ; so that although
they received but a little bread, and also consumed
it, yet it did not diminish, but greatly multiplied, till all
were filled and much contented, because this bread was
exceedingly sweet, as being the bread of Almighty God
given to them by so good a hand.
1. Upon this I will ponder — the almighty power of
Jesus Christ our Lord, who could with such facility con-
vert five loaves into many thousands, and insipid bread
into sweet, and the fishes in the same manner, drawing
from this consideration an ardent desire to serve a Lord of
such power and might.
Colloquy. — 0 King of heaven, who will not glory
that serves thee, who art so powerful as to feed Thy
people in a desert? (16) Where Thy Almighty power
is, we need never doubt, nor fear any desert, for by
Thy power Thou drawest " honey out of the rock, and
oil out of the hardest stone : (17) Thou sentest quails
(15) 1 Tim. iv. 5. (16) Ps. lxxvii. 29. (17) Deut. xxxii. 13.
206 MEDITATION XVII.
from the skies, Thou rainedst down manna from hea-
ven, and in the hands of the hungry Thou multipliedst
bread and fishes, that Thy children might know that
not only the fruit of the earth, but Thy omnipotent
word nourishes all that believe in Thee. (18)
2. Here I will contemplate the fatherly providence of this
great and sovereign God, in feeding those who faithfully
serve Him, with so bountiful a hand, and by means so
miraculous, when human help utterly fails , provided that
the confidence fail not which we ought to have in Him,
founding ourselves upon the promise which He has made
us, saying: — "Be not solicitous, therefore, saying, What
shall we eat, or What shall we drink, or Wherewith shall
we be clothed, for after all these things do the heathen
seek. For your Father knoweth that you need all these
things. Seek, therefore, first the Kingdom of God, and
His justice, and all these things shall be added unto you."
(19) All which appeared in this people, who came to
seek Him, and to hear His doctrine of the Kingdom of
Heaven, to whom, as the Evangelist, St. Luke, says, He
discoursed largely, and after gave them corporal meat in
great abundance, both for themselves and :br their chil-
dren, to verify the saying of the prophet David, " I have
not seen the just forsaken, nor his seed begging bread. "(20)
Colloquy. — 0 most loving Father, I render Thee
thanks for this fatherly providence which Thou hast
of those who faithfully serve and hope in Thee.
Grant, Lord, that I may have a special care to serve
Thee as a son, since Thou takest care to find me all
things necessary like a father. Amen.
3. I meditate on God's providence, which shines mani-
festly in this miracle, for they being many and various in
(18) Sap. xvi. 2.
(IS) Mat. vi. 31. (20) Ps. xxxvi. 25.
ON THE MIRACLE OF THE FIVE LOAVES. 207
their needs, who were at this banquet, and of different ages
and complexions, young and old, strong and feeble, women
and children, and breaking to all indifferently the same
bread, according to the quantity which the apostles pleased,
it wTas sufficient for all, filled, satisfied, and contented all ;
accomplishing that which is wrritten of the manna, that
every one remained satisfied with the quantity he had
gathered; he not wanting who had gathered little, nor he
having anything over who gathered much, by which ap-
pear the bountifulness and magnificence of the benefac-
tor. (21) In which is set forth to us, the singular sweet-
ness of the Divine Providence, which gives to every one of
the just that which he desires, to some more, to others
less, but yet to all sufficiently; giving to the just as much
satisfaction with a little, as to others with a great deal
more.
4. But much more doth the greatness of the Blessed
Sacrament of the Altar appear in this place, which, being
one selfsame celestial bread, although distributed by the
hands of priests, among millions of men, never diminishes ;
and, although one host be divided and broken into several
parts, every particle contained as much as the whole,
because, in the whole, and every part of it, Christ is wholly
and entirely; so that he who receives but a little part,
receives as much as he who receives a great deal, the one
affording as much satiety as the other, and, finally, fills
and satisfies all, giving to every one that measure of grace
which his necessity and disposition requires.
Colloquy. — 0 Almighty God. how marvellous are
Thy works, how rich Thy providence, how ample,
sweet, and affectionate ! Let all the angels praise
Thee for this, let all mankind cheerfully rejoice at
this, and let my soul with all her powers, be wholly
(21) Exod. xvi. 18. 2 Cor. viii. 15.
208 MEDITATION XVII.
melted in Thy love, employing them in Thy holy ser-
vice, since Thou dost so employ Thyself in cherishing
me. Amen.
point v.
Consider what followed after the miracle. For, first^
Jesus Christ our Lord commanded His apostles to gather
together the broken bread which remained, and they
gathered up twelve baskets full.
1. In this He showed His liberality, in rewarding the good
will with which His apostles offered to Him five barley
loaves, returning them twelve baskets full of excellent
bread, and as they were in number, twelve, so He would
that there should be twelve baskets, giving each one for
that which they had offered to Him, like the widow, who
liberally gave a little meal to the prophet Elias, which
multiplied miraculously for many days after. (22) Hence,
also, we may gather, how liberally Almighty God recom-
penses those who give alms, and all those who offer any-
thing for His holy service, returning them a great deal
more than what they gave Him, because, to give to God, is
not to lose, but to win, and is as the Wise man says, " to
put to interest, since the giver receives a hundred for
one." (23)
Hence, I will likewise gather, how bountiful Almighty
God will be in the next life, since He is so liberal in this :
He will doubtless give, as He Himself says, " a good
measure, pressed down and running over," (24) and which
infinitely exceed all whatsoever we have done for Him
here.
Colloquy. — 0 infinite God, wherewith shall we re-
pay Thee for so much which Thou hast done in our
behalf's ? I desire to give Thee a measure, on every
(22) 3 Reg. xvii. 16. (23) Prov. xix. 17. (24) Luc. vi. 38.
ON OUR LORD'S APPEASING THE TEMPEST. 209
part perfectly heaped up with holy "works, pressed to-
gether by strict penance, running over with fervent
affections, accomplishing more than Thou commandest
me, performing also what Thou dost counsel me ; and
since by Thy grace Thou hast infused into me this de-
sire, grant me also strength to fulfil it. Amen.
2. Lastly, I will contemplate the joy and admiration of
the people, seeing and beholding so great a miracle, which
was so great that they fully resolved to make Jesus Christ
their king, holding themselves highly honoured, to serve so
powerful, and so liberal a Lord. But our Blessed Re-
deemer, understanding their thoughts, forthwith fled, and
retired into the most hidden parts of the desert, so to
frustrate their determination, because He sought not
honours, nor temporal dignities, teaching me by His ex-
ample not to seek after temporal rewards at the hands of
men, for my good works, nor to aspire after dignities, but
as much as may be on my part, to fly from them, and to
shun and avoid the occasions of them.
Colloquy. — 0 eternal king, who so abhorr est temporal
sovereignty, as Thy kingdom was not of this wretched
world, give me grace, that I may likewise tread un-
der my feet all temporal greatness, contenting my-
self with those that are eternal. Amen.
MEDITATION XVIII.
ON OUR LORD'S MIRACLE OF APPEASING THE TEMPEST AT SEA.
After the miracles of the loaves succeeded another
miracle exceedingly famous, in appeasing the tempest at
sea, although He had before wrought another like it, on
which this meditation shall be made, because it will facili-
tate very much that which follows.
Vol. ill.— 14-
210 MEDITATION XVIII.
POINT I.
Christ Jesus our Lord having preached to a multitude
of people, it growing late He entered into a ship, and com-
manded His disciples to put from the shore, and began to
sleep at the stern of the ship upon a pillow, and at the
same time there suddenly arose " a great tempest," and " the
waves beat into the ship," (1) and filled it with water, so
that it was in danger of foundering.
1. Concerning the sleep of Christ our Lord, I will con-
sider three circumstances which concurred in it.
i. This happened to Him after great and laborious occu-
pations, to show that He was man, and stood in need of
this repose.
ii. That He took it by snatches, and for this reason did
not lay Himself down to sleep, like Jonas, in the bottom
of the ship, but at the stern, where they might find Him,
and easily awake Him.
iii. That although His body slept, His spirit watched,
knowing all that passed, as if He had been awake. I
ought always to sleep with these three conditions, taking
care that it be not for ease or idleness, but truly con-
strained by necessity, with moderation and modesty, and
if it were possible to intermingle it with good thoughts,
so that I may say with the Psalmist: — The "night shall
be my light in my pleasures," (2) and although " I sleep,"
" my heart watches." (3)
2. Then will I ponder the mystery of this sleep, how
Christ our Lord, in the ship of His Church, and in every
soul seems sometimes to 'sleep and to neglect it, suf-
fering such a number of tempests, persecutions, end temp-
tations to arise, that the ship is upon the point of being
(1) Marc. iv. 37. Mat. viii. 24. (2) Ps. exxxviii.
(3) Cant. v. 2.
ON OUR LORDS APPEASING THE TEMPEST. 211
cast away, because the waves do not only beat on the out-
side, but also, as St. Mark says, they " beat into," and
fill the " ship," (4) with interior waves of sadness, fears,
scruples, and many other tribulation^; but notwithstand-
ing, we must not think that Almighty God is out of the
bark, nor that He has ceased to regard what passes in the
world, and especially the perils and dangers of His elect.
For this cause it was that David said: — " I am with him
in tribulation, I will deliver him, and I will glorify him."
(5) And again, " He shall neither slumber nor sleep that
keepeth Israel." (6)
Colloquy. — 0 most sweet Saviour, who like a ship
was tossed and turmoiled in the sea of this world,
with the terrible waves of tempests and labours,
the bitter waters of sorrow and fear entering into
Thy blessed soul — strengthen me by the example which
Thou hast given me, that I may not be drowned with
the interior or exterior tribulations which assault me.
Amen.
3. Lastly, I will ponder how Jesus Christ our Lord per-
mits storms, as has been seen, to prove our faith, to con-
firm our confidence, to ground us in humility, to purge us
from vices, and to provoke us to the exercise of prayer and
other virtues. For this reason the proverb says, that
those learn to pray who expose themselves to the peril of
the sea, and the waves of tribulation entering into the
soul, commonly drive away the waves of vices, for humility
entering, the wind of pride is driven forth, and anguish
entering, sloth is expelled.
Colloquy. — 0 most wise and skilful pilot, govern
as Thou wilt the ship of my soul, only depart not
(4) 2 Cor. vii. 5. Marc. iv. 37.
(5) Ps. xc. 15. (6) Ps. cxx. 4.
212 MEDITATION XVIII.
from it, because, if Thou art present, although I may
be greatly tossed, I shall not be drowned, but be more
confident ; waves of tribulation lifting me up to the
sovereign exercise o/ all virtues. Amen.
POINT II.
The disciples came to Christ our Lord, and awoke Him,
saying : — " Lord, save us, we perish." He said to them :
— " Why are you fearful, 0 ye of little faith?" " have you
not faith yet?" (7)
1. Two things are to be considered here, — one on the part
of the disciples, who in this extremity had recourse to the
only remedy for all tribulations, which is God Himself, by
the means of prayer. Some of them in short, but efficacious
words, alleging their peril and necessity, said: — "Lord,
save us, we perish." Others in a more pathetic kind, said
to Him: — "Master, doth it not concern Thee that we
perish ?"(8) As much as to say, " It concerns Thee to take
care of us, because Thou art our Master, in Thee we put
our trust, how then dost Thou leave us in such danger?"
Imitating these disciples, I will have recourse to Christ
our Lord, with these two prayers, saying : —
Colloquy. — " Lord, save me, I perish." 0 my Lord
and master, to Thee it belongs to deliver my soul,
because she is more Thine than mine. I am Thy dis-
ciple, and live under Thy protection. " I am Thine,
save Thou me."(9) "Arise, why sleepest Thou, 0 Lord?
arise, and cast us not off to the end. Why turnest
Thou Thy face away, and forgettest our want and our
troubles ?"
2. On the part of Christ our Lord we are to consider
how suddenly He awoke, showing the singular care He
(7) Marc. iii. 39. Mat. viii. 25. Marc. iv. 40. (8) Marc. iv. 38.
(9) Ps. cxviii. 94, et xliii. 23.
ON OUR LORD'S APPEASING THE TEMPEST. 213
had to succour His disciples, reprehending them for the
little faith and confidence they had in His omnipotence,
and for this reason He said to them: — "Why are you
fearful, O ye of little faith ?" As if He had said, " Although
if you weigh your peril and your own resources, you have
reason to fear, yet if you consider that you are in my
company, you have no occasion to fear, putting your trust
in me."
Colloquy. — 0 my sweet Saviour, I confess, that be-
holding Thee I have no reason to fear or doubt, either
of Thy knowledge or will to succour me, because Thou
art infinitely mighty, wise, and good. Into Thy hands
therefore I commend myself with my whole heart,
and in proportion as my tribulation increases, so much
greater my confidence in Thee, that Thou mayst mani-
fest Thy Almighty power in me. Amen.
point in.
Immediately Christ our Lord commanded the winds and
sea, saying: — " Peace, be still," and at the selfsame instant
"the wind ceased" and the sea on a sudden " became
calm." (10)
1. I will contemplate the omnipotency of Christ Jesus
our Lord, and the power which He has over all creatures,
and their punctual obedience to whatsoever He commands,
rejoicing because it is an honour to my Eedeemer, and
humbling myself for my little obedience and manifest
rebellion. — These two words are not void of great mystery,
— "Peace, be still,*' as the works of Almighty God are
most perfect, so that when He will show His Almighty
power, He gives command not only to be silent and still,
"but what is more, to he mute, healing the root of trouble
and causing perfect peace. •
(10) Marc. iv. 39
214 MEDITATION XIX.
2. And so, when I see myself troubled with divers
thoughts or passions, I am to beseech our Lord to com-
mand them not only to be still for a time, but also to be
dumb, so that they may never trouble me more in that
in which they troubled me before. And if it be expedient
for me, He will so bring it to pass, that with great admira-
tion of that which I shall feel within myself, I will say
with those who were in the ship: — " Who is this that both
winds and seas obey Him?" (11)
Colloquy. — 0 Almighty Saviour, my heart is in a
turbulent sea, tossed with many thousands of waves,
and much troubled with the winds of contrary pas-
sions,(12) command them to cease, and to be calm, say-
ing, " Peace, be still ;" because Thy word is Almighty,
they will obey Thee immediately.
MEDITATION XIX.
ON CHRIST'S MIRACLE OP WALKING UPON THE WATER, PERFORMED WHEN HE WAS
SUPPOSED TO BE A SPIRIT.
In this meditation, by way of instruction, I will put
down certain admonitions, by which one may discern the
true spirit of Jesus Christ, and the spiiit of true fervour
from a phantasm, with the effects which Almighty God
works in souls when He visits them in prayer with His
sweet presence.
POINT I.
" Jesus obliged His disciples to go up into the boat, and
to go before Him over the water," whilst " He went up
into a mountain alone to pray," where He remained until
the fourth watch of the night, (1) when by and by there
(11) Marc. iv. 40. (12) Is. lvii. 20. (1) Mat. xiv. 22, 23,
on Christ's miracle of walking upon the water. 215
arose a great tempest, which beat and tossed the little
bark.
1. First, I will consider the love which Christ our Lord
had for prayer, choosing for this purpose solitary places,
and the silent time of the night, and leaving the company
of His disciples, prolonging His prayer almost until morn-
ing with great fervour, as we have said in the introduction
to this third part. Whence I will gather with what soli-
citude I am to pray for my own salvation, since Jesus
Christ prayed so much for the salvation of others.
• 2. I will ponder how loath the apostles were to leave their
Master, for, as St. Mark says, " He obliged them," for their
desire was to go up with Him into the mountain, and al
ways to be in His blessed company, and loath to venture
without Him upon the perils of the sea. Nevertheless, the
virtue of obedience prevailed because God ought to be
obeyed in all things, ^ven if He should expose us to immi-
nent peril, and for the same reason we should leave the
retirement of prayer, this is, to " leave God for God."
3. I will ponder the mystery of the tempest, which the
ship of the Blessed apostles suffered. For the other time
when the tempest arose, Christ was in the ship, but yet
asleep. This time He was absent, the better to try the
faith of His disciples, seeing themselves so far from their
Master, to signify that Christ our Lord is sometimes wont
to absent Himself from those that are His, by withdrawing
the sensible succour of His grace, and leaving them in great
tribulations to prove their loyalty, giving by this means
daily new proofs of them, for the immeasurable good which
arises from them.
POINT II.
Christ Jesus our Lord, notwithstanding He was in the
mountain, and that it was night, yet saw how His disci-
ples laboured in rowing (for the wind was against them)
216 MEDITATION XIX.
and taking compassion on them, He came to them, walking
on the sea; and the disciples seeing Him, were troubled,
saying: — "It is an apparition;" and they cried out for
fear." (2)
1. And here is to be considered first, that the disciples
did not lose their courage in this tempest, and stood not
idle, nor leaning upon their elbows, but laboured, rowing
painfully against the wind and blustering tempests, to save
their bark and to bring her to harbour; from which I am
to learn, that in tribulations and temptations I am not to
lose courage or to be idle, leaving my remedy wholly to
God, but to do on my part all that I can, although it be
with pain and travail, like him that lows alone, exer-
cising the works of prayer and penance to the best of
my power, that God may come to succour me.
2. I will ponder the charity of Christ our Lord, for al-
though He seemed to be absent, yet He did not forget those
that are His, but stood beholding their labour and dili-
gence, delighted on the one side to see their endeavours,
and on the other side taking compassion at seeing them
suffer.
Colloquy. — O my soul, although thou see thyself
in the sea and night of this wretched world, full of
obscurity, and art tossed with temptations, have great
confidence, since thy Saviour is above in the moun-
tain of the heavens, entreating and praying His eter-
nal Father for thee, (3) and beholding from His
throne all thy labours, having compassion on them,
and assisting thee as He did St. Stephen with His
infinite mercy, that thou mayest obtain an eternal
crown.
3. Consider the reasons why Christ our Lord came walk-
ing upon the water.
(2) Marc. vi. 48. Mat. xiv. 26.
(3) Horn. viii. 26. 1 Joan. ii. 1.
on Christ's miracle of walking upon the water. 217
i. The first was, to show us His almighty power, demon-
strating the sovereignty which He has over the waters of
the sea, and over the tribulations and tempests of the
world, who, as superior over them all, holds them under-
neath His feet ; and who, if He would, could have exempted
Himself from them, but in fact would not: and conse-
quently, if in the time of His Passion, He was, as it were,
overwhelmed by the waves, (4) and borne to the bottom of
the vessel, it was not from weakness, but from mere charity,
and through a desire to suffer for our good; nevertheless.
He suffered in such a manner that He immediately rose
again from the depth of tribulations, as superior and con-
queror of them all.
ii. Another reason was, to manifest the virtue of that
prayer, which He had made on the mountain ; whence the
just arise with such strength, that they fear no tempests, nor
are they overwhelmed by them, but with a courageous
mind in the virtue of God, pass through them, and sur-
mount them. And when those within the bark fear, those
fear nothing who are in the midst of the sea, because prayer
and confidence in Almighty God gives them greater assur-
ance than all human helps give those that trust in them.
And although they are in the midst of innumerable tem-
pests, and within the belly of the whale, as Jonas was, (5) yet
they obtain by prayer that the whale of tribulation cannot
hurt them, but, on the contrary, brings them to the
port with great security.
Colloquy. — 0 sweet Jesus, grant that I may ascend
with Thee into the mountain of prayer, lifting up my-
self above myself : that in the virtue of prayer, Thy
grace may lift me up above the waters of temptation
and tribulation, without being sunk by them. Amen.
4. Ponder the foolish fear of the disciples, when they
• (4) Ps. Ixviii. 1. (5) Jonas ii. 2.
218 MEDITATION XIX.
saw Christ our Lord coming towards them upon the waters,
thinking Him to be an apparition, where those who did
not cry for the fury of the tempest, cried out for fear
of their own imagination; whence we may observe our
great feebleness and misery, who oftentimes by the divine
virtue surmount and vanquish extreme perils and difficul-
ties, and a little after with great cowardice and pusillani-
mity, suffer ourselves to be frightened by the foot of a fly ;
by which we may see that our fortitude in great dangers
is not our own, since it abandons us upon the least occa-
sion.
POINT III.
"With regard to this saying of the apostles, we have to
consider three sorts of persons, who treat with Jesus Christ
our Lord, and have different feelings towards Him, and
what proceeds from Him.
1. Some hold what indeed is a fancy and an imaginary
shadow, to be truly Christ, their fond fancies or imagina-
tions for true revelations, and their vicious passions for
virtues, esteeming their anger, zeal, and their carnal love,
spiritual. These for the most part, are proud and pre-
sumptuous persons, who trust overmuch to their own judg-
ment. And for this reason Satan sometimes transforms
himself into an angel of light,(6) making it appear that his
words are very light, though indeed they are very dark-
ness. Sometimes their own judgment performs the
office of the Devil, persuading them that all the interior
instincts which they feel, assuredly proceed from the Holy
Ghost, while they are instincts of their own carnal, world-
ly, proud, and blinded spirifr; and sometimes their own
imagination, by means of the weakness of their brain,
abuses and deceives them, drawing such lively figures of
(6) 2 Cor. xi. 14. •
on Christ's miracle of walking upon the water. 219
Jesus Christ, that they seem to be even Christ Himself,
losing themselves with this feigned favour, deeming that
He speaks to them those very words which a little before
they themselves had imagined, or took pleasure in hearing,
and in short, even the most spiritual, who are accustomed
to feel the inspirations of Almighty God, sometimes think
that their own discourses come from God, as it happened
to the prophet Nathan, as St. Gregory well observed, (7)
for even so they deceive themselves in qualifying these
spiritual motions which pass in others, easily believing
what i& said to them, and guiding themselves by exterior
appearances; hence it comes that they approve that which
is but a shadow, and walk by that " way'' of which the
Holy Ghost says that it " seemeth good," but " leadeth to
death" (8) and to perdition.
2. Others, by another extremity, hold for a . shadow
that which is truly Jesus Christ, they think virtue a pas-
sion, and good inspiration the imagination of their own
spirit; these are ordinarily pusillanimous, scrupulous, and
ignorant persons, who fear to cry out where there is no
cause, through their own imbecility, or through their
timorous and melancholy disposition. And sometimes
this happens to tried and approved persons, during the
time of violent tempests and temptations, as here it hap-
pened to the apostles, our Lord permitting these clouds
and doubts, (whether that which they see and feel be God
or a ghost,) to exercise, prove, and augment their virtue
and humility, for then the temptation is most terrible, when
I imagine that to be a new deceit, which God sends to suc-
cour me. And in the like manner some deceive them-
selves in judging the spirits of other men, who being very
incredulous, and but little experienced, blaspheme whatever
(7) lib. ii. dial. c. 21. et hom. ii. in Ezech. (8) Prov. xiv. 12.
220 MEDITATION XIX.
they themselves do not understand, censuring all visions,
revelations, and wonderful works, as so many fantastical
ghosts and imaginations, as if Almighty God did not even
at this day sometimes sweetly communicate Himself to us,
as He did to the saints in former ages. These two extre~
mities are extremely dangerous and pernicious, because it
is no less an evil to take Jesus Christ for a shadow or
fancy, than a shadow or fancy for Jesus Christ, (9) to
leave that which is God, and to mistake it for a devil,
than to admit that which is a devil and to deem it God;
and even no less perilous is it to follow the motions of the
flesh, imagining them to proceed from the Holy Spirit,
than to extinguish the inspirations of the same "spirit,''
(10) imagining them to be motions of the flesh.
3. A third sort of persons observe the medium, following
the counsel of St. John, who said:- — "Believe not every
spirit," but " try the spirits if they be of God," (11) and
by like examination, seconded by the mercy of our Lord,
they judge everything for what it is, discerning assuredly
that which is Christ from that which is a fantasy or a
shadow, as well as in their own affairs, as in those of
others, which they examine; and for this end our Lord is
accustomed to communicate to them that gift which St.
Paul calls the grace to discern " spirits," (12) which grace
He especially imparts to the rulers of His Church, whom
for this reason we call " triers" (13) or examiners of the
metals of spirits, to whom those of lesser experience ought
to have recourse, that they may not be deceived, taking
counterfeit gold for good, or fine for false. This celes-
tial light all of us ought to crave of Jesus Christ, to
the end that we err not, saying:—
(9) S. Greg. horn. v. in Ezech. (10) 1 Thess. v. 19. ;
(11) Uoan. iv. (12) 1 Cor. xii. 10. {13) Jerom. vi. 27.
on Christ's miracle op walking upon the water. 221
Colloquy.— 0 heavenly master, the true " weigher
of spirits,"(14) suffer not that I do Thee this injury, to
call that a shadow or ghost, which is Almighty God :
or again, that God, which is but a shadow ; illuminate
me with Thy divine light, that I may discern be-
tween the one and the other, and assist me with Thy
grace, that I may always follow the instincts and
motions of the good spirit, and abhor the motions of
the bad. Amen.
POINT IV.
Christ our Lord hearing the cries of His disciples, im-
mediately " spoke to them, saying, Be of good heart, it is
I, fear ye not." (15)
1. Hence I should ponder first the clemency of Jesus
Christ our Lord, in so soon comforting His afflicted
disciples, and manifesting Himself by uttering three only
words, by which they were freed from their false appre-
hension. For it is the property of Christ's spirit to move
and persuade us to true confidence, and to take away false
fears, imprinting such effects on the soul, that by them
she understands the truth of the words, " Ego sum,'' " It
is I," for it would not be enough to say, " It is I," if He
did not speak to them with His own voice, and that the
words were understood, or giving them sufficient evidence
whose it was. Where I will enter into consideration of
that which passes in our hearts, when Jesus Christ our
Lord visits them, and speaks to them, giving them to un-
derstand, by certain interior signs, who it is that speaks to
them; for, as every man has a certain tone of voice, or
manner of speaking, by which those who converse with
him, distinguish him from others, so the saints who fre-
quently hold discourse and conversation with Jesus Christ,
affirm that He uses such a particular manner of speaking
(14) Prov. xvi. 2. (15) Mat. xiv. 27.
222 MEDITATION XIX.
to the heart, with such sweetness, peace, and plenitude of
virtues, which represent His divinity, that He easily gives
them to understand that it is the good spirit which speaks,
because the evil spirit cannot speak nor discourse with
such odour and sweetness; (16) this our Lord made to
appear by the omnipotence of His word, for in one moment
He appeases the heart of the fearful with confidence,
changes his heaviness into joyfulness, his troubles into
calmness, his hardness into softness, his dryness into devo-
tion, and for his afflictions from temptations of the flesh,
of pride, and of covetousness, giving him in exchange
chastity, humility, liberality, with affections contrary to
his afflictions, so that in the time of storms and tempests,
as the spirit of the Devil imprints pusillanimity, dejection,
diffidence, and despair, so the spirit of Christ imprints
magnanimity, courage, confidence in God, and stability in
His service. On the contrary, in time of prosperity and
of good weather, temporal or spiritual, the Devil imprints
pride, vanity, presumption, self-confidence, self-compla-
cence, opinion of our own sufficiency, and of our own
judgment, and contempt of others. But the spirit of
Christ imprints humility, contempt, diffidence of himself,
a holy fear lest we fall any more, subjection to God, and
to all others for the love of God.
2. As the same man says the same word in a different
manner, when he means to show his anger, to make us
afraid, and when he means to show his courtesy, to please
us, so Christ our Lord, with one and the same words,
"It is I," works contrary effects on different persons, for by
this word He drove fear away from His disciples, and
with the same words He so frightened those who came to
take Him in the garden, that He made them fall " back-
(16) S. Greg. lib. iv. dial. c. 48.; S.Aug. 1. vi. conf. se. 13. de Sancta
Monica. Id dicit S. Diadochus, 1. de Perfect, c. 30.
on Christ's miracle of walking upon the water. 223
wards" flat on "the ground," (17) as we shall see in the
fourth part. And in the same manner He gives interior
testimony of His presence, both to sinners and to the just,
— to sinners terrifying them with reprehensions, threats,
and reproaches, to enforce them to come out of sin, — but
comforting the just with tender affections of joy and
spiritual peace, and thus to encourage them in His ser-
vice, and if at the first He enters with something of fear,
because of the reverence which is due to Him, presently
He causes peace, with great joy and security of conscience.
(18)
3. Pondering these things, I will beseech Jesus Christ
our Lord to visit me, and to speak to my heart, that I may
know Him, so that I may reverence, love, serve, and put
my confidence in Him.
Colloquy. — 0 Almighty God, who art He, who
Thou art, say to my soul, " It is I," manifesting Thy
most sweet presence to me, so that with Thy word all
my frivolous fears may be appeased, and my fervent
desires may be enkindled, putting them in execution
to Thy honour and glory. Amen.
point v.
St. Peter hearing the words of Christ our Lord, said:—
".Lord, if it be Thou, bid me to come to Thee upon the
waters." (19)
In these words five properties of fervent charity are
laid open to us, by which true fervour is distinguished
from that which is false,
i. The first is, to have a great perception and esteem of
Christ our Lord, and of the excellencies which these words
contain, " It is I," which St. Peter penetrated with divine
(17) Joan, xviii. 6.
(18) S. Tho. 3. p. q. xxx. a. 3. ad 3. S- Ign. in reg. de hoc.
(19) Mat. xiv. 28.
224 MEDITATION XIX.
illustration) relying on what He said affirmatively, without
hesitation: — "Lord, since Thou art who Thou art, wisdom
and power itself, bounty and charity itself, show Thyself
to be such in my behalf, giving me proof of what Thou
art."
ii. The second property is, to have a great desire to be
often commanded by Almighty God, that I may discover
the love which I bear to Him, saying, — If it be Thou,
" command me,'' I am Thy vassal, ready to obey Thee, and
shall hold it for a favour that Thou vouchsafe to command
me; command therefore what it shall please Thee, behold
me ready to obey Thee.
iii. The third is, that one have a cordial desire to be united
with his beloved, esteeming each little delay very long, wish-
ing and desiring to redouble his paces to approach to Him.
And for this reason St. Peter said: — " If it be Thou, bid
me come to Thee upon the waters." He spoke not this
for vain-glory, or to demand a miracle, but as transported
with a fervent desire to be united to his Master; where
I am to reflect, that when St. Peter saw in his ship the
miracle of the fishes, he desired to withdraw from Jesus
Christ, and therefore said to Him : — " Depart from me, O
Lord, because I am a sinful man;" (20) but now, seeing
Him to walk upon the waters, he desired to draw near #to
Him, and yet both these spirits were good. The first pro-
ceeded from humility, by casting his eyes upon what he
was, and seeing himself a great sinner; the second from
love, by casting his eyes upon what Christ was, and upon
His almighty power, both which affections I should prac-
tise at proper times, because the second assures the first,
and the first perfects the second.
iv. The fourth property is, to expose ourselves confidently
to those things which surpass our forces, although they
(20) Luc. v. 8.
ON CHRIST'S MIRACLE OF WALKING UPON THE WATER. 225
seem impossible to our feeble nature; for. such an one
measures not his desires with his own might, but with the
power of Almighty God. For this cause it was that St.
Peter offered to throw himself into the tempestuous sea,
believing that in the power of his Master he should walk
upon the waters as He walked, without being drowned in
them; for many waters of tribulation cannot drown charity,
as it is written. in the book of Canticles. (21)
(v.) In fine, although charity be fervent, yet it is neither
rash nor headstrong, but staid and prudent, and presumes
to do no more than it is able to do, without permission,
command, and inspiration from God, in whom it trusts,
not otherwise than when St. Peter threw not himself into
the sea, until Jesus Christ had first commanded him.
Colloquy. — 0 most sweet master, lead me into the
cellar of Thy most precious " wine," and order in me
Thy charity with the self same qualities which Thou
conferredst (22) on this holy apostle, to the end that
fervour do not precipitate me by presumption, nor
held me back by too great fear. Amen.
POINT VI.
Christ answered, " Come: and Peter, going down out of
the boat, walked upon the water to come to Jesus."(23)
1. Christ our Lord, who at other times reprehended the
fervour of S. Peter, at this time took pleasure in it, and
condescended to his request, because it proceeded from
pure love, and from a spirit of resignation and great confi-
dence, not in his own strength, but in that of Jesus Christ;
so when petitions are made after this manner, and proceed
from the Holy Ghost, our Lord admits them, for it is His
disposition to " do the will of them that fear Him,"(24) and
to grant the petitions of them that love Him, when they
(21) Cant. viii. 7. (22) Cant. ii. 4.
(23) Mat. xiv. 24, (24) Ps. cxliv. 19.
Vol. HI.— 15.
226 MEDITATION XIX.
serve as a proof and sign of their love. On the contrary,
when S. Peter said, on the night of the Passion, that he
was ready to go to prison and to die with Him, our Lord
answered not " come," because He knew that his offer
proceeded from pride and presumption, with some con-
tempt of his companions, prefering himself before them,
which he did not do here. Where I will learn how to
ask anything of our Blessed Lord, if I wish that He
should grant me my petition.
2. He likewise acceded to this petition, that His disciples
might see by experience, with what great reason He had
said to them, " Fear not, it is I ;" for He was so powerful,
that with one only little word, "come," He could do a
thing so prodigious, as to make a man walk on the waters
as if he had been on the firm land ; wdience they elevated
their spirits to believe, and trust that He was likewise as
powerful to make them walk upon basilisks and serpents,
and to tread under foot lions and dragons, without re-
ceiving any manner of injury; as also that they might not
fear the waves of the sea of this world, but that they
might walk upon them, not only without sinking, but even
without so much as wetting, unless it be the soles of their
feet — with some light offences, or involuntary imperfec-
tions.
Colloquy. — 0 powerful Jesus, my soul desires to
go after Thee, by following Thy life, and to go to
Thee to enjoy Thy glory. Say to her, 0 Lord, this
word, " Come," for in virtue of this word all will be
most easy to her, for nothing at all is impossible to
Thee. Amen.
3. S. Peter, hearing this word of Christ our Lord, with-
out delay or fear, leaped out of the boat, and began to walk
towards the place where Jesus was, with a desire to
on Christ's miracle of walking upon the water. 227
approach Him : to show to us the promptitude and con-
fidence which we ought to have, to execute the will of
Jesus Christ, and to accomplish the purposes and resolu-
tions which once we have made in His holy service, not
fearing to expose ourselves to all sorts of perils, in virtue
of His Avord, since we do all this in " our Lord," who can
"strengthen us."(25)
POINT VII.
S. Peter, " seeing the wind stormy, was afraid, and cried
out, saying, Lord save me; and immediately Jesus
stretched forth His hand, took hold of him and said to
him: O thou of little faith, why didst thou doubt? And
when they were come up into the boat, the wind ceased,''
(•26) and the bark arrived at the haven.
1. Christ our Lord permitted this fear in S. Peter, that
he might not be proud for the time to come, and that he
might acknowledge that he had not as yet a perfect faith,
seeing he, who was so hardy as to throw himself into the
stormy and roaring sea, "was afterwards afraid of a blast of
wind: this happened to him because he turned away his
eyes from Jesus Christ, to look in the direction of the
wind, whereupon his faith and confidence failing him, his
footing also failed him, and he began to sink into the
water.
Colloquy. — 0 Almighty God, assist, I beseech Thee,
my feeble faith, and suffer not that I turn my eyes
from Thee in my tribulations, for fear I should sink
and be drowned in them. Amen.
2. I will think that whosoever for obedience to Jesus
Christ, and faith in His word, shall expose himself to
danger, yet shall not perish, but calling upon Him, He
(25) Phil. It. 13. (2G) Mat. xiv. 30, 31, 32.
228 MEDITATION XIX.
will stretch forth to him His holy hand, to draw him out and
to deliver him from them: if I cast myself into them of
my own self-will, or through boasting and vain-glory, Al-
mighty God will withdraw His hand from me, in punish-
ment of my folly and presumption, and permit me to
perish with the Machabean priests, who, for the like vain-
glorious end, entered into battle unadvisedly. (27)
3. Jesus Christ entering into the ship, "the wind
ceased;" to signify that temptations, which arise in time of
His absence, cease by His presence; and with His aid, the
bark forthwith, and with good success, arrives at the land
of the living, and at the haven of everlasting salvation.
4. Finally, in all this discourse Christ our Lord discovers
the rule which He observes when He calls us to Religion, or
to some important and weighty enterprise; for at the be-
ginning He facilitates our labours, to make us fearlessly
plunge ourselves more boldly into them; but soon after he
suffers to arise great storms and dangers, yet not to forsake
us, but to perfect us in virtues. And lastly, He gives to
us a complete peace, with greater joy, by means of the new
experiences of the great things we are able to do by the
help of His grace, for so He says by the prophet, " I will
deceive her by the milk of her consolations, and will allure
her and lead her into the wilderness," and after I will,
place her in the valley of tribulation, where she shall re-
cover new hopes, and sing joyfully, "according to the days
of her youth."(28)
Colloquy. — 0 my dear and best beloved, de-
ceive me, I beseech Thee, with this holy deceit, to
deliver me from the deceits of this deceitful world :
that afterwards I may go to enjoy eternal repose in
heaven. Amen.
(27) l Mac. v. 67. (28) Osee ii. 14.
ON S. PETER'S CONFESSION OF OUR LORD'S DIVINITY. 229
MEDITATION XX.
ON THE WORTHY CONFESSION MADE BY ST. PETER OF THE DIVINITY OF CHRIST
OUR LORD.
POINT I.
Jesus Christ demanded of His disciples, saying, " Whom
do men say that the Son of Man is P'\l)
1. Christ our Lord, as St. Luke quotes, had first prayed
alone, to give us to understand that it was not from curi-
osity, but from necessity; not for His profit, but for ours;
and to teach us that, in virtue of His prayer, He gave to
St. Peter the light which he declared in his answer. And
if I desire the like light, I must obtain by prayer, accord-
ing to the saying of the apostle: — "If any of you want
wisdom, let him ask of God, who giveth to all men abun-
dantly,' (2) so that they ask it with faith and without
hesitation.
2. Christ our Lord made this prayer to take an occasion
to give to His disciples a more clear understanding whence
He was, on which, as the same Lord Himself says, depends
the seed of our salvation ;(3) as also to teach us the manner
how to make our own profit of the speeches of men; for,
to desire to know the opinion which they have of us, to
ground on it the security of our life, were a very great and
evident error, since, as St. Paul says, " He that judgeth is
the Lord" God. (4) Yet it is not amiss for us to inquire and
know, to the end that hearing their opinions, we may cor-
rect the evils which are in us, or else shun them in such a
manner that they may not attribute them to us with truth ;
and, if they speak good of us, we may endeavour to attain
(1) Mat. xvi. 13. Marc. viii. 27. Luc. ix. 18.
(2) Jac. i. 5. (3) Joan. xvii. 3. (4) 1 Cor. iv. 4.
230 MEDITATION XX.
it if we be without it, or to perfect it, if already we have
it, and thus we may convert to our own profit the opinions
of men.
3. I will meditate on the humility which Christ showed
on this occasion, for He commonly called Himself " the
Son of Man," which is a name common to all men, how
vile and contemptible they may be, suppressing other
names much more glorious with which He might have
qualified Himself, teaching us by this example to humble
ourselves, and always to take the meanest and least ac-
counted titles that we might assume, according to our
state; because, "he that exalteth himself shall be hum-
bled." For thus Christ our Lord, calling Himself "the Son
of Man,'' was immediately, by revelation from His Father,
called by St. Peter "the Son of the living God."
Colloquy. — 0 Son of the living God, give me the
same humility which Thou didst shew, calling Thyself
" the Son of Man," embracing the baseness of the chil-
dren of men, that by this humiliation, I may come to
the dignity of the sons of God, enjoying that glory
which they enjoy. Amen.
POINT II.
The apostles answered, " Some say that thou art John
the Bapist, and others Elias, and others Jeremias, or one
of the prophets." (o)
1. In this we may observe, the prudence of the apostles in
this answer; for knowing that the scribes and Pharisees
said of Jesus Christ, that He was a Samaritan, a glutton,
a drunkard, and a friend of publicans, with other injuri-
ous imputations, yet they made no mention of them, but
only of that which made for the honour of their master:
teaching us by this example, that the just and prudent
(5) Mat. xvi. 14.
on s. peter's confession of our lord's divinity. 231
ought not to relate to others the sayings of their enemies,
which commonly are false, and serve to no other purpose
than to irritate them to anger and indignation against
them, so that it is prudently done to silence them, and not
to relate trifles, which choke and stifle brotherly charity.
For this reason also, perhaps it was, that Christ our Lord
inquired not what the scribes and Pharisees said of the Son
of Man, but what men said and thought of Him, — that is
to say, the common sort and multitude of " people.''
2. We are to ponder, that it is the property of men,
left to their own miserable nature, to err in the knowledge
of God, and of Jesus Christ. Either by reason of their
short understanding, or that their passion blinds the light
of their reason, or through the deception of the Devil, who
labours to take from them this perfect knowledge, to keep
them captives under his tyranny, with innumerable sins;
according to that which the prophet says, " Therefore is
my people led away captive, because they have not knoAV-
ledge;"(6) that is to say, because they had not the true
faith and knowledge of Almighty God, and of the things
appertaining to His holy service. Hence I will draw an
inward compassion for all infidels, and ignorant men who
err in this point, of whom St. Paul says, " some have not
the knowledge of God,'' (7) of whom whosoever is igno-
rant, (8) He will be ignorant of them, because He will not
know them to be His, nor will acknowledge them to ever-
lasting life.
Colloquy. — 0 God of all knowledge, have compas-
sion on our ignorance, and accomplish the promise
which Thou hast made, filling the earth " with the
knowledge of the Lord." Amen. (9)
(6) Is. v. 13. (7) 1 Cor. xv. 34.
({]) 1 Reg. iii. 7. (9) Is. xi. 9.
232 MEDITATION XX.
3. The most part of men, when they err in things con-
cerning God our Lord, and Jesus Christ, do so in one of
these ways:—
i. Some err in talcing from Him that which belongs to Him,
measuring the greatness of Almighty God with the shortness
and shallowness of their own understanding, or by their
weak judgment, subject to passion: and thus the lower
sort of the people denied the dignity of Jesus Christ,
affirming that He was a mere man, as was the Baptist, or
Elias; others, more passionate, said, that He wanted wit,
and called Him fool; (10) others sanctity, and called Him
Samaritan ; — others might err, calumniating his miracles;
—and others His wisdom, blaming His works like those
who said, " Could not He have contrived that Lazarus had
not died?'' And to this day Christ our Lord endures
these injuries of infidels, heretics, and ignorant men:
which ought to comfort me in all my injuries, when to
mortify me they would deprive me of the honour due
to me.
ii. Some Christian?, through their evil and wicked
conceits, show by their works that they hold a false opinion
of God our Lord, and of Jesus Christ, and practically err
in their own knowledge, saying to themselves — "A God se-
vere, cruel, and implacable, who seeks to reap where He has
not sowed," as the slothful servant said. (11) Or otherwise,
a God so exceeding merciful as to dissemble all things, al-
though they live as they list: for as their own malice lies
to them and seduces them, forming to themselves, as St.
Bernard says, (12) an idol so far from the truth which is
in God, that thi« is not an imagination or conception of
the true God, but of a false Deity and an idol, which can
do nothing, and is not at all in the world: because there
is not found in the world, (13) a God so cruel, forgetful,
(!0) Joan. x. 20. (11) Luc. xix. 21 .
(12) Seraa. xxxiii. in Cant. (13) 1 Cor. viii. 6.
ONS.
peter's confession of our lord's divinity. 233
inexorable, accepter of persons, dissembler of sins, &c,
and such a one as they imagine.
iii. Moreover, some others also, even spiritual persons,
because they are but men, err actually in the knowledge
of God, and of the spirit of Christ our Lord, taking from
Him what belongs to Him, imagining a short or limited
Christ, more after the measure of their short understand-
ing. Some think that the spirit of Jesus Christ, is only
the spirit of the Baptist, rigorous, austere, and of strict
penance. — Others, that it is only the spirit of Elias, zeal-
ous and terrible against sins, and all sinners. — Others, that
it is only the spirit of Jeremias compassive, and bewailing
the sins and miseries of the world. — Others, that it is
only the spirit of the prophets, who retire into solitude,
or of those who preached to the people, or of those who
wrought wonders and miracles, &c
All these come a great deal short, and err egregiously,
so shortening and limiting the spirit of Christ, which, as
the Wise man says, (14) is "one and manifold," and em-
braces great variety of spirits, and various ways of pro-
ceeding in the service of God; yet all giounded in the
same spirit of love and charity, and all tending to the
same end, which is the glory of Almighty God.
4. Hence I will gather, that it is a great abuse for me
to limit Jesus Christ and His divine Spirit according to
that spirit which is in me, wishing that every one should
take the same way: for this is to judge with restriction or
limit of the perfection of Almighty God, and of the re-
demption of Jesus Christ, who to some is as the Baptist,
— to others as Elias, and to others as Jeremias, — to some
He is solitary and contemplative, to others most familiar
and active.
Colloquy. — 0 everlasting Wisdom, in whom are
(14) Sap. vii. 27.
234: MEDITATION XX.
united all the spirits of the saints that *do Thee ser-
vice : grant me that spirit, which is most agreeable to
Thee, and to every one of Thine elect, which is most
convenient for them. Purge my understanding from
errors, whereby I may know Thee for such as Thou
'art in truth, and may lodge Thee within my heart, in
the form and figure which Thou deservest. Amen.
POINT III.
" Jesus saith to them, But whom do you say that I am?
Simon Peter answered and said, Thou art Christ, the Son of
the thing God" (15)
1. Christ our Lord having heard what men reported of
Him, would also know what His disciples thought of
Him, saying to them : — " You who are more than men, on
account of the heavenly doctrine which you have heard,
and the sublimity of life of which you make profession,
whom say ye that I am?" This He said, not that He was
ignorant what opinion they held of Him, but to take occa-
sion to quicken and confirm them in the faith of His
divinity, in imitation of which, when Jesus Christ enters
within my heart, I will demand of my soul : — " What
sayest thou of Jesus Christ? What thickest thou of Him?
What judgest thou of His bounty and mercy, of His wis-
dom and omnipotence? What supposest thou of His
humility and obedience, and of the virtues which He prac-
tised in the abjections which He embraced for thy salva-
tion?" This proposition will I make to my soul, to
excite myself to conceive very highly of Jesus Christ, and
of His virtues, with infinite esteem and appreciation of
them, reprehending myself for my defectiveness in this
behalf.
2. Though this demand was addressed to all, St. Peter
(15) Mat. xvi. 15.
ox s. peter's confession of our lord's divinity. 235
alone returned an ansiver, and this for two reasons. — i. The
first, because he was more fervent than the others in the
love and service of Jesus Christ, being always the most
diligent and foremost in whatsoever concerned the honour
of his Master. In imitation of him I will endeavour to
become most remarkable amongst the good, and be the
first to run to the things which belong to His service,
although by humility I esteem myself the least of all
others in my own eyes, so that without detriment to my-
self I may become the first in fervour. — ii. The second
was, because Almighty God our Lord, seeing him so well
prepared to receive His gifts, favoured him with an extra-
ordinary light, to know the excellencies of Jesus Christ,
and so being \ transported by the force of this light, he
anticipated the other disciples, and in the name of them all
made answer, saying: — "Thou art Christ, the Son of the
living God." (16)
Colloquy. — 0 my soul, prepare thyself with great
fervour, to serve thy beloved, who says, " He that
hath to him shall be given, and he shall abound." (17)
Hold what thou hast received, diligently making thy
profit of it, that Almighty God may multiply to thee
the gifts of His grace. Amen.
?t. I will reflect on the words of this illustrious and
worthy confession, Avord by word, as they wrere spoken.
i. The first was: — "Thou art," as much as to say, Thou
callest Thyself the Son of Man, — Thou whom men hold to
be the Baptist, or one of the prophets, — Thou who art our
Master, and hast elected us for Thy disciples, — Thou art
He that art, and art essentially being itself, on whom de-
pends all that has any being.
ii. The second word was: — "Thou art Christ," that is
(16) Mat. xvi. 16. (17) Mat. xiii. 12.
236 MEDITATION XX.
to say, Thou art the Messiah promised to the Jews, and
the desired of the Gentiles, "Thou art the King of Israel,"
(18) the King of kings, and Lord of lords: "Thou art a
high priest, according to the order of Melchisedech ;" (19)
Thou art that supreme "prophet,'' (20) whom all ought
to obey; Thou art the " Saint of saints,'' (21) anointed of
our Lord "with the oil of gladness above my fellow's."
(22) All this the name of Christ contains, which signi-
fies " anointed," and by excellence belongs to our Blessed
Saviour, in whom are united the dignities of those who
have been anointed, whom we have mentioned above.
iii. The third word was: — "The Son of the living
God;'' as if he had said, Thou art not a common Christ, as
others who are but only men, but Thou art the Son of
Almighty God, yet not His adoptive but His natural Son,
who because He is living has the most noble power of
action amongst the living, which is, to engender the like,
for so He engendered Thee a living God like Himself, and
by consequence infinite, immense, eternal, omnipotent,
wise, and good, yea, Wisdom and Goodness itself.
iv. All this, with much more, St. Peter penetrated by
the light of heaven, confessed by mouth when he spoke
these words. And although it be true that St. John
Baptist, Nathaniel, and others, had made this confession,
and said in a manner the selfsame wrords, yet St. Peter
made himself eminent above the others, in pronouncing
them with unspeakable fervour, and with wronderful re-
verence and devotion. I, therefore, will endeavour to
pronounce them with the same spirit, rejoicing in the
greatness of my Redeemer, beseeching Him to give me a
part of the same light which He gave to His apostle, that
(18) Joan. i. 49. (19) Ps. cix. 4. (20) Deut. xviii. 15.
(21) Dan. ix. 24. (22) Ps. xliv. 8.
ON S. PETER'S CONFESSION OF OUR LORD'S DIVINITY. 237
I may pronounce them with such a lively and fervent faith,
as may be agreeable and pleasing to Him.
POINT IV.
Jesus answered, " Blessed art thou, Simon Bar Jona,
because flesh and blood hath not revealed it to thee, but
ray Father, who is in heaven." (23)
1. Here will I ponder how greatly agreeable this illus-
trious confession of St. Peter was to our Lord, and the
manner how He confirmed, approved, and exalted this holy
apostle.
i. He calls him "blessed" because, from this acknow-
ledgement and confession, began his good fortune, and ours
also, for this confession is the beginning of everlasting life
(24) and of all happiness.
ii. He called him " Simon,'* as much as to say, "obedi-
ent," son of Jonas, that is, of "grace," or of Jonah, which is
to say, "done;" to signify that by this noble confession he
had showed himself obedient to Almighty God, who had
revealed it to him ; son of grace, and of the Holy Ghost,
who inspired it into him, and in viitue of which he should
be obedient to the law of grace, and should be filled with
the Holy Ghost, with abundant plenty of His divine
gifts.
iii. He said that "flesh and blood had not revealed this
to him," because, neither this faith, nor the supernatural
goods which proceed thence can be understood, nor come
by inheritance or gift of earthly parents, nor by the in-
dustry or instruction of worldly men, nor by the force of
our human nature; for of ourselves we aie not sufficient
to think or conceive any such like thing, as proceeding
from ourselves, but all "our sufficiency is from God." (25)
(23) Mat. xvi. 17.
(24) Joan. xvii. 3. (25) 2 Cor. iii. 5.
238 MEDITATION XX.
iv. He says, that His " Father who is in heaven," had
revealed it to him, by which He assures us, that He is the
Son of the living God, whose Father is in heaven, and who
revealed these truths of His mere grace for the glory of
His Son, and even for the good of us men, who, for this
reason, is named " Father of lights,"(26) because, from Him
proceed all true illustrations, by which both Himself and
Son are known.
Colloquy. — 0 celestial Father, for the love which
Thou barest to Thine Only-begotten Son, vouch-
safe, I beseech Thee, to illuminate my soul, to under-
stand that which flesh and blood cannot attain : and
since that none can come to Thy Son, unless Thou
" draw him," (27) draw me, Lord, with the bonds of
love, (28) that I may obey Him as I am bound, so
that being a true son of obedience, I may be likewise
a son of grace, through the Holy Ghost, which Thou
givest to those which are in charity. Amen.
point v.
Then Christ our Lord added, saying, Thou art Peter,
and upon this rock ivill I build my Church, and the gates
of hell shall not prevail against it; and I will give to thee
the keys of the kingdom of heaven, and whatsoever thou
shalt bind upon earth, it shall be bound also in heaven,
and whatsoever thou shalt loose in earth, it shall be loosed
also in heaven." (29)
1. In this will I ponder, the glorious promises which
Jesus Christ our Lord made to St. Peter, wherein is to be
seen how well He rewards, even in this life, the services
which are done to Him, and the happiness of those who
serve Him with fervour, and are the first in things apper-
(26) Jac. f. 17.
(27) Joan. vi. 44. (28) Osee xi. 4. (29) Mat. xvi. 18.
on s. peter's confession of our lord's divinity. 239'
taming to His honour, since, for this cause, this blessed
apostle received four especial favours above the rest of his1
fellow apostles.
i. The first was, to impose upon him a most glorious
name, saying, " Thou art Peter," as if He said, Thou hast *
said of me, that I am Christ, the Son of the living God,
and I will now fulfil my word, which I have said to thee,
that "thou shalt be called Cephas," (30) or Peter, and so
henceforth I will that thou be called, and be, " Peter."
And like as the names, which Jesus Christ imposed, are
not empty or vain, but full of the reality which they
signify; so with this name, He made this apostle partaker
of the virtues, which the name of Peter signifies, derived
from Petra, or "rock,'' which is " Christ," (31) making
him like Himself, because he was to be the fundamental
Rock of the holy Church, in fortitude and constancy, and
in the other virtues of this strong and precious stone.
ii. He also adds the second excellence, saying, " upon
this Rock I will build my Church?' (32) as if he had said,
" I, who by excellence, am that wise man, who built his
house upon a rock, to the end, that neither 'rain,' nor
' winds,' nor ' Hoods,' (33) might overthrow it, I will build
my universal Church upon myself, who am the fundamen-
tal stone, and the foundation of all foundations: and I will
likewise build it on thee, as on a firm Rock, giving thee,
the dignity of universal head over all the faithful, who
shall rely upon thee, and upon thy confession and lively
faith, and shall build upon it the houses of their con-
science, and thou shalt confirm and establish them in faith
and religion, and in obedience to my holy law." (34)
iii. The third favour was, that He assured him of the
perseverance, and invincible fortitude of this rock, and of this
<30) Joan. i. 42. (31) 1 Cor. x. 4. (32) Mat. xvi. 18.
(33) Mat. vii. 24. (31) 1 Cor. iii. 10.
240 MEDITATION XXI.
building, saying, that although the gates of hell should
open on every side, and that all the infernal powers should
issue forth, yet should they never prevail against it; and
although the rains, winds, and floods of all the persecu-
tions of the world and of the flesh, should discharge them-
selves upon this house, yet never should they overthrow
it; because it is built upon the omnipotence, wisdom, and
protection of Jesus Christ, who is the living stone, who
will defend, and give strength to this rock, which is Peter,
and to his successors, as being His Vicars, so that they
never fail in this holy faith.
iv. The fourth favour was, the promise of the keys of the
Kingdom of heaven, to open and shut its gates to mortal
men ; that is to say, that He would give him the key of
science to declare the truths, which are enclosed in the
holy Scriptures, to make them known to men: and the
key of power, to pardon those sins which hinder the
entrance into heaven.
2. All this Christ our Lord truly accomplished, as shall be
seen in the meditations on the fifth part, where we will
examine the greatness of these promises, for which I am
to thank Him infinitely, reputing those favours my own,
which He bestowed on this holy apostle. For he received
not these privileges so much for himself, as for the profit
of the universal Church, and for me if I can make my
profit of them, as if they had been granted to me alone. I
will likewise rejoice in the greatness of this saint, with a
desire to imitate him as far as I am able.
Colloquy. — 0 glorious apostle, I rejoice in the new
name, which this day was imposed upon thee, and in
the new dignity promised to thee : be thou in good
time, the fundamental stone of the Catholic Church,
dreadful to the devils, the porter of heaven, beloved
ON THE TRANSFIGURATION OF OUR LORD. 241
of the angels, and favourable to men. Beseech our
Lord that He make thee a fundamental stone, to help
me to build my life upon the same ; in such a man-
ner that the gates of hell prevail not against me.
Open unto me with thy celestial keys, the gates of
heaven, which I have shut against myself, and do
thou shut the gates of hell, which I have opened by
my sins : to the end, that being clean from all guilt of
sin, I may enter to enjoy with thee the Kingdom of
glory. Amen.
MEDITATION XXI.
ON THE TRANSFIGURATION OP OUR LORD JESUS CHRIST ON THE MOUNT OP
TIIABOR.
° After six clays, Jesus taketh unto Him, Peter, James,
and John his brother, and bringeth them into a high
mountain apart," and being in prayer, "was transfigured
before them; and His face did shine as the sun, and His
garments became white as snow."(l)
Upon these words there are to be considered six things,
distinguished by the following points.
POINT I.
First I will consider the motives which Christ our Lord
had, to transfigure and shew Himself glorious to His
apostles.
1. To give some proof of the glory which He concealed
and suppressed, under His mortal and passible humanity ;
and of that which His servants shall enjoy, when they
shall hereafter reign with Him.
2. To encourage them the rather to carry their cross,
even in this life, He gives them a taste of the joys of His
(1) Mat. xvii. 1. Marc. ix. 1. Luc. ix. 28. S. Th. 3. p. q. xiv.
Vol. III-16
242 MEDITATION XXI.
glory, although as it were in a cursory manner : and as
He Himself said a little before : — "Amen I say to you,
there are some of them that stand here, that shall not
taste death, till they see the Son of Man, coming in His
Kingdom." (2) This agrees with what we have already
said, namely, that the life of him who follows Christ is a
cross, that it is a sugared cross of spiritual pleasures,
which makes His yoke sweet, and His burden light.
From all which I will draw great desires to serve this
so glorious a Lord, in the hope of enjoying Him in His
glory, for perhaps He will give me, even in this life, some
little taste of it.
POINT II.
Secondly, I will consider the time and the place, which
Christ our Lord chose to work this mystery.
1. The time was in the midst of His preaching, and six
days after He had preached to all to carry their cross,
promising that some of them should see Him in His
Kingdom : which, as another Evangelist says, He fulfilled
on the eighth day, counting the day in which He said it,
and in which He accomplished it : to teach us, that Al-
mighty God does not long delay His promises when the
speedy fulfilment of them is necessary to fortify us.
Moieover, that our perfect glorification will be after the
six days of this mortal life, upon the eighth day of the
general resurrection. Notwithstanding, all that time is
but little in respect of eternity, since as David says : —
"a thousand years" before God, are but even as "yester-
day :" (3) or as S. Paul says : (4) — "all this is but a mo-
ment, and hardly perceptible.''
2. The place was a high mountain and apart, very fit
and proper for prayer : to signify that Almighty God
(2) Mat. xvi. 28. (3) Ps. lxxxix. 4. (4) 2 Cor. iv. 17.
ON THE TRANSFIGURATION OF OUR LORD. 243
does not impart those favours to those souls who live in
public, and in the tumult and commerce of the world,
but in the solitude and secret of recollection, and when
they are far removed from earthly cares and affections,
and elevated to a life of great perfection : even as Moses
and Elias, who had not the sight of Almighty God amidst
the people, but on solitary mountains.
With this example I will encourage myself to seek out
this solitude, and excellent way of life, saying with
David: — "Who will give me wings like a dove" (5) to
fly, and carry me into the desert, hoping that there Al-
mighty God will speak to my heart, and that I shall find
the rest which I desire !
Colloquy. — 0 my soul, lift up thyself above thyself,
and endeavour to make thy heart like a mountain,
high, and apart; a mountain, by the perfection of
thy works ; high, by the contemplation of things that
are eternal ; and apart, by the mortification of perish-
able things, that Jesus Christ may delight to come to
thee, and to transform thee by love into Himself.
Amen.
POINT III.
Thirdly I will consider the company which He led with
Him on to the mountain, and the practice of prayer, in
which He employed Himself: His company was the three
apostles.
1. They were the most fervent of all others, and most
beloved : for although God our Lord loves and cherishes
all the just, yet to the most fervent He shows the greatest
favours. And if He led not all the twelve, it was to give
us to understand, that these extraordinary favours were
not to be showed to all; and perhaps, because amongst
the twelve there was a Judas, an evil and a wicked man,
(5) Ps. liv. 7.
244 MEDITATION XXL
and that it was not expedient to lead him thither to enjoy
the sight of so great a good, nor to leave him alone, for
fear of defaming Him. Whence I will learn, how much
it imports me to be fervent in the love of Jesus Christ :
and what mischief an evil member causes in a community
of good.
2. I ought also to note, that Christ our Lord im-
parts these extraordinary graces to whom He pleases, and
how He pleases : and sometimes bestows them on such as
are but imperfectly holy, and leaves another more devout,
by His secret judgments, reserving all His recompense
for the life to come : for although S. Andrew was not led
to the mountain, it does not follow that he was not as
fervent as the others. And this shall comfort me, when I
shall see others favoured of Almighty Cod, and myself
forsaken, not to lose courage, nor to fall into pusillanimity
and despair, holding for a sovereign good thing, the eternal
disposition of our Lord, and the following His steps, since
they are always the most beneficial and secure.
3. Thirdly, I will ponder the mystery of those three
companions, or associates of our Saviour, by which are
represented the three 'principal virtues, which accompany
prayer, even to the elevating of it to the transfiguration
of the soul ; that is to say, a lively and fervent faith,
figured by Peter: steadfast hope fighting with valour
against the enemies of prayer, figured by James : and
ardent and affectionate charity, figured by John. But it
is necessary that Christ our Lord walk before, and with His
inspiration conduct and lead them, that they may assuredly
mount up to the height of these most perfect affections,
by which they were transformed and united to God
by love.
Colloquy. — 0 most sweet master, "send forth"
ON THE TRANSFIGURATION OF OUR LORD. 245
from heaven " Thy light and Thy truth," which may
accompany and conduct " me to Thy holy hill, "(6) lead-
ing thither my affections, uniting me with Thee by
means of them. Amen.
4. Hence it is that the exercise in which Christ our
Lord employed Himself on the mountain, was, as S. Luke
says, prayer: to teach us how in prayer those celest'al
favours and delights are conferred, and that prayer ob-
tains the transfiguration of the soul, altering and changing
an earthly life into one that is heavenly, and a human
into a divine life. In prayer the soul lifts herself up
above herself : her face shines with the light of truth,
and the splendour of virtues, which there are communi-
cated, casting forth beams of loving affections, and
whitening her garments, which are her works, with most
pure intentions. Briefly she abides there deified, and
wholly transformed into Almighty God, according to that
which S. Paul says, contemplating the glory of our Lord,
transforming ourselves into His own "image." (7)
Colloquy. — 0 most sweet Jesus, grant me so to
meditate and contemplate the glory of Thy virtues,
that I may become transformed into them : instruct
me to pray with such a spirit, that I may be transfi-
gured into the image of Thy glory. Amen.
POINT IV.
1. I will consider the manner how Christ our Lord trans-
figured Himself, which was by permitting the glory of
His soul, which was suppressed intrinsically, without
extending itself to the body, to burst forth extrinsically,
and communicate itself to it, and so it became more bright
and shining than the sun, yea and a great deal more by
many degrees, nor is there splendour in the world to be
(6) Ps. xlii. 3. (7) 2 Cor. iii. 13.
216 MEDITATION XXI.
compared to it. Thence His garments became as white
as snow, and His divine face full of ineffable beauty,
even the greatest, as David says, that ever was, or ever
■will be seen among "the sons of men :" (8) for which I
will rejoice me, and congratulate Him, saying to Him: —
Colloquy. — 0 Jesus of Nazareth, prince of all tlio
Nazarites, I do rejoice to see Thee much " whiter than
the snow, purer than milk, more ruddy than the old
ivory, fairer than the sapphire."(9) 0 how glorious
didst Thou appear in the presence of our Lord, with
the beauty wherewith He invested Thee! 0 my soul,
behold thy beloved, more beautiful than the moon,
more resplendent than the sun, " white and ruddy,
and chosen out of thousands,"(10) rejoice in His glory,
ove His beauty, and repose in it.
2. I will likewise draw forth great affections of praise
and thanksgiving to Christ our Lord, for having for our
sakes, deprived His body so many years of such great
glory : and for having given us then a little taste of it,
although for a short time, and with an intention to conceal
it again, to prosecute the business of our redemption.
Colloquy. — 0 good Jesus, I give Thee all possible
thanks for the rest and refreshment which Thou gay-
est in this day unto Thy afflicted and ill-treated body,
suffering it to taste of the sweetness of that glory,
which it was to enjoy in that miraculous resurrection,
before it tasted the pains and outrages of Thy Pas-
sion. Truly, O my Lord, I perceive by this how
much I am indebted to Thee, for having deprived Thy
most holy body, so many years, of such great glory,
that it might be sacrificed upon the cross with great
ignominy. 0 that I could renounce all the delights
and perishing pleasures of this miserable life, to suffer
something for thy infinite love : for I had rather, my
(8) Ps. xliv. 3. (9) Thren. iv. 7. (10) Cant. v. 10.
ON THE TRANSFIGURATION OF OUR LORD. 247
Saviour, find myself with Thee, on the mount of Calvary,
suffering, than mount Thabor, rejoicing : now there-
fore I will choose to suffer with Thee, and afterwards
enjoy Thee, when Thou shalt no longer demand my
service.
MEDITATION XXIL
ON THE THINGS THAT HAPPENED DURING CHRIST'S TRANSFIGURATION.
POINT I.
Moses and Elias appeared unto Christ our Lord, "in
majesty, and they spoke of His decease, that He should
accomplish in Jerusalem." (1)
1. Upon this point I am to consider, first, why Christ
our Lord chose these two prophets amongst so many others
of the old testament. The reasons were, — i. Because these
were the most remarkable and most famous, for the grefit
ness of their sanctity. — ii. They were both very zealous
of the observance of the law, and of the good of the
people, and for this cause endured many troubles. — iii Both
fasted forty days, (2) like Christ our Lord; and both on
another mountain, (3) contemplated the greatness of Al-
mighty God, and of the mystery of His Incarnation : and
for this reason our Lord would honour Himself with them,
and honour them also upon this occasion. Whence I will
excite a great desire of the virtues which shone in these
saints, especially of fasting, prayer and zeal, to become
familiar with our Lord, with whom these saints were so
familiar.
2. Secondly, I will ponder how these saints came with
great splendour and majesty; both because it was proper
(I) Luc. ix. 30. (2) Exod. xxxiv. 28. (3) 3 Reg. xix. 8.
248 MEDITATION XXII.
to be so, for the honour of Jesus Christ, whom they came
to acknowledge for their Eedeemer, and also to give us to
understand, that the saints shall be like Jesus Christ in glory
and majesty, as they are now in the labours and ignominies,
of this life. O what contentment did these saints receive,
in seeing Him, whom for so many years they had expected
and desired ! How did they acknowledge Him, and adore
Him for their God, for their Saviour and their Lord I 0
what thanks, did they give to Him, that He vouchsafed
to come to redeem them ! And I, filled with these affections,
will practise the like virtues in their blessed company.
3. Thirdly, I will consider what they discoursed upon
with Christ our Lord, telling Him of the decease which
He was to accomplish in Jerusalem, that is to say, of His
lyassion and death, which was an excess of dolours and of
ignominies, an excess of satisfaction for our sins, all which
was most excessive, more than our merits, and more than
was necessary for our salvation.
Colloquy. — 0 sweet Jesus, what words are these,
on which Thou discoursest amidst these joys ? For
words of passion and death, what connexion have
they with such a glory ? If music be displeasing in
time of mourning, tears are not less out of season in
time of joy : but now I perceive that Thy music is to
discourse of suffering, which love renders sweet to
thee.(4)
4. Hence, I will learn how Christ our Lord, during His
life, would not take one short moment of repose, but
always mingled with some labour: to teach us, that to
labour in this life should be our repose and comfort ; as
also that we may understand, that he that loves with ex-
cess, delights to discourse of what he loves : and as He
(4) Ecclus. xxii. 6.
ON THE TRANSFIGURATION OF OUR LORD. 249
loved His Passion, both to please His Father and for our
profit, so He took delight in hearing it spoken of.
Colloquy. — 0 excessive lover, grant me to love
Thee, as Thou hast loved me, by which I may delight
to suffer, and to talk of it as Thou delightest. O that
all my consolations might aim at this, to suffer con-
tumelies and sorrows with excess, although there
could be no excess, since all would be little in respect
of what I have deserved for my sins, and in respect
of what Thou, my Lord didst suffer for them.
POINT II.
In the meanwhile that these three apostles lay slumbering
and oppressed with sleep, awaking they saw the glory of
Christ our Lord, and of Moses and Elias, and S. Peter
said: — Lord, "let us make three tabernacles, one for Thee,
and one for Moses, and one for Elias : not knowing what
he said." (5)
1. Here I am to consider, first, our misery and/rmfty, for
whilst Christ our Lord prays, watches, and in His prayer
is transfigured, the three apostles fell asleep : yet it is to
be believed, that at the first they fell to prayer with their
master, but the prayer lasting somewhat long, they being
weary fell asleep. Here is represented the difference be-
twixt the prayer of the fervent, and that of the lukewarm :
that of the one, as the Wise man says, is "better" in the
"end'' than in the "beginning," (d) because at the end it
obtains this transfiguration, which was seen in Christ.
But the other quite contrary, are better in the beginning
than in the end, because they enter with fervour, and im-
mediately give over all at once, and for this reason obtains
not the perfect transfiguration to which it should raise
him. Where, if I make reflection upon myself, I shall
(5) Luc. ix. 32. (6) Eccles. vii. 9.
250 MEDITATION XXII.
find that I likewise slumber sundry times, losing the
favours which God would do me, if I watched with fervour
in pnyer; notwithstanding sometimes Christ our Lord
shows His infinite mercy, and awakes him that sleeps with
His sudden illuminations, discovering unto him His glory,
and vouchsafing him the comfort, which he had not de-
served, as it here happened to the apostles. (7)
2. I will consider that immense joy which will he in the
state of glory, one only drop of which, when S. Peter tasted
it, seeing the body of Christ glorified, so replenished him,
that he desired never more to move from thence, and was
sorry to see that Moses and Elias would retire ; offering
himself to build up three tabernacles, which they might
inhabit, forgetting both himself and his companions, as if
they had not been in the world, nor stood in need of the like
tabernacles to dwell in : for the beauty and sweetness of
celestial things causes the forgetfulness of all earthly
things, and to say with S, Paul : that we esteem all the
things of this world but as "dung'' in respect of the
gaining of "Jesus Christ," (8) and of dwelling with Him
in everlasting glory.
Colloquy. — 0 my God, " how great is the multi-
tude of that sweetness, which Thou hast hidden for them
that fear Theo :" (9) give me to taste one little drop
that I may loathe whatsoever is earthly, and only de-
sire to seek that which is heavenly. Amen.
?,. The third shall be to consider, that S. Peter under-
stood not ivhat he said, partly from being inebriated with
that sweetness which he felt in his soul; and partly from
the horror which he conceived of the passion and death of
Jesus Christ, on which subject he did not delight to dis-
course, but desired to hinder it, as h& also did six days
. (J) S. Aug. in Solit. c. xxi. (8) Phil. iii. 8, (9) Ps. xxx. 20.
ON THE TRANSFIGURATION OF OUR LORD. 251
before the transfiguration; for which cause Christ our
Lord said unto him, that he savoured "not the things that
•are of God, but the things that are of men." (10) And
hearing now Moses and Elias confirm that which Christ
our Lord before had spoken of His Passion, he sought to
interrupt and hinder the conversation, and speaking with
great fervour, besought them never to depart from thence :
but he knew not what he said, God having ordained that
Christ should die, for that this life is not for enjoyment,
but suffering: and the consolations of prayer are not
given that we should rest in them, but to encourage us by
them to labours and sufferings : so also it is gross ignorance
to fly from discourses, in which Christ takes contentment,
and under the pretext of being in His company, refuse to
accomplish His holy will.
Colloquy. — 0 sweet Jesus, grant, I beseech Thee,
that I may love what Thou lovcst, and take con-
tentment in those sweet consolations which Thou shalt
give me on mount Thabor, by which I may be ani-
mated to accompany Thee to mount Calvary. Amen.
TOINT III.
And as Peter spake these words there came a bright
cloud and " ovcrshaded them, and lo! a voice out of the
cloud, saying, This is my beloved Son, in whom I am well
pleased, hear ye Him.' '(11)
1. Where I am to consider first, how the Eternal Fa-
ther, and the Holy Ghost also, would honour Jesus Christ
our Lord, and authorise Him in this case to make known
the authority of His person, His dignity and doctrine, as
they did at His Baptism.
i. The Holy Ghost appeared in the figure of this cloud:
which represented the abundant dew of His divine doc-
,(10) Mat. xvl 28. (II) Mat. xvii. 5.
252 MEDITATION XXII.
trine and science, and the number of graces and celestial
gifts which should be given to men by Jesus Christ. This
cloud was not obscure, as anciently that cloud was, where-
in Almighty God manifested Himself, but bright and re-
splendent: to signify that the shadows and figures were to
cease, and that the truth was come which they repre-
sented.
ii. The eternal Father also desired to authorise His Son
with this voice which issued from the cloud, which like-
wise represented the divinity of Christ our Lord, fulfilling
here what S. John had said: — "There are three who give
testimony in heaven" of Jesus Christ, " the Father, the
Word, and the Holy Ghost, and these three are one"(12)
same thing in the Deity, and most unanimous in the testi-
mony which they give of Him.
2. I will meditate on the words of the Father, saying .
"This is my beloved Son, in whom I am well pleased."
With which words He ratified that which He had spoken
at His baptism : and at the same time teaches us, that the
state of the sons of Almighty God begins in this life, by
the means of baptism, and is perfected in glory, where
they shall receive their everlasting inheritance.
These words have already been pondered in the third
Meditation, and this time the Father added: "Hear ye
Him;'' as if He said, hearken to that which He shall teach
yon, and command you: believe it, and accomplish it,
because He is your Master, not Moses, nor Elias, and it is
my will that you hearken to Him.
Colloquy. — 0 sovereign Father, I give Thee thanks
for the testimony which Thou hast given of Thine
Only-begotten Son, let it be my delight, 0 Lord, to
hear His doctrine, and to embrace it, since His doc-
trine is Thine : (13) and He has heard from Thee
(12) 1 Joan. v. 7. (13) Joan. vii. 1G.
ON THE TRANSFIGURATION OF OCR LORD. 253
what He speaks, and that in hearing Him we hear
Thee. 0 sweet Jesus, blessed be this new approba-
tion of the office which is given Thee of a master :
and since Thy Father commands me to hearken to
Thee, speak, Lord, to my heart, " for Thy servant
heareth," with desire to accomplish what I shall hear.
Amen.
POINT IV.
The apostles, astonished with the majesty of this voice,
fell to the ground, and greatly feared. But Christ our
Lord went immediately to them, and touching them with
His hand, said to them: "Arise and fear wo£."(14)
1 . In this is represented the property of the good Spirit,
when He speaks, which is to intimidate or affright at the
first, and afterwards to calm, and to quiet the heart, as it
happened to Daniel.(lo)
Colloquy. — Consider, 0 my soul, that if the voice of
Almighty God, so affectionate and peaceable, cause so
great a fright in His elect, what will His terrible voice
do when it shall resound in the ears of the reprobate?
Wherefore hear now the voice of Thy sweet master,
for fear of being frightened hereafter by the voice of
a terrible and rigorous judge.
2. The apostles arose, and "saw no one but only
Jesus :"(16) to give them to understand, that this voice
had been pronounced for Him alone, and that He alone was
sufficient for them without Moses, or Elias.
Colloquy. — 0 my dearly beloved, although all van-
ish from me and forsake me, if Thou still abide with
me, I never will demand more. Depart, Moses,
depart Elias, vanish away all creatures, if Thou my
God depart not from me, and do not leave me, I shall
be secure, content, and satisfied.
(14) Mat. xvii. 7. (15) Dan. x. 19. (16) Mat. xvii. 3.
25i MEDITATION XXIII.
3. Finally, Christ our Lord said to them: "Tell to no
man what you have seen until the Son of Man do rise
again from the dead." Desiring in this to conceal this glory,
lest it should be an occasion of hindering His death and
holy Passion.
Colloquy — 0 profound humility, 0 burning charity
of our Redeemer, who to manifest His glory, chose a
mountain, a secret place, few witnesses, on whom He
imposed silence during their life : and to die with dis-
honour, chose a mountain, and a public place, seeking
to confound my pride, by such rare examples of
humility, and alluring me to suffer by such remarkable
demonstrations of His charity. Grant me, 0 Lord,
to imitate Thee in these holy virtues, since Thou
gavest them to me for my imitation.
MEDITATION XXIII.
CHRIST'S CONVERSATION WITH THE SONS OF ZEBEDEE WHEN DEMANDING TO SIT
IN HIS KINGDOM, ONE ON THE RIGHT HAND, AND THE OTHER ON THE LEFT.
In this meditation we will follow the mystery related
by S. Mark, because it serves more to our purpose,
adding what S.Matthew saith:(I) observing by the way,
that to recite and ponder the imperfections of the apostles
at this present, is not to aggravate them, but to exalt
thereby the great bounty and power of Christ our Lord,
who both supported and instructed them, and afterwards
changed them, and gave them most excellent sanctity and
perfection : and this notice may serve for some other medi-
tations, which have been delivered already.
POINT I.
Christ our Lord, having made known His Passion and
(1) Mat. xx. 20. Marc. x. 35.
ON CHRIST S CONVERSATION WITH THE SONS OF ZEBEDEE. Joj
Resurrection to His apostles, " James and John, the sons
of Zebedee, came to Him, saying, Master, we desire that
ivhatosever we shall ask, Thou wouldst do it for us."(2)
Upon this point I am to consider, in the persons of these
two brethren, the quality of ambitious men, and the manner
how they long for and manage to gain what they desire.
1. First, I will consider that these two apostles, although
they had been told of that " decease" which Christ our
Lord was to suffer, as also hearing Him say that He was
to rise again and to reign, forgetful of the first, they laid
hold on the second, desiring the best and most eminent
places in His Kingdom, with a kind of ambition and desire
of honour. Whence we may see that ambitious affection,
which stops our ears, lest it should understand what
ignominy is, inclines us to open them to understand what
honour is, whetting the desire to procure it.
2. I will ponder how these two apostles, who as then
were imperfect, discovered their ambition in the manner of
praying, and demanding, saying: "Master, we desire that
whatsoever we shall ask, Thou wouldst do it for us."(3)
Wherein they committed three improprieties.
i. The first was, in showing themselves to be over fa-
vourable and friends to their own will, taking it for the
rule of what they desired, and of what Jesus Christ was
to grant them. — ii. Whence proceeded the second, which
was a want of resignation of their will to the will of Christ
our Lord, for they said not, " Master, if Thou wilt," — or, "if
it be possible," — or, " if it be convenient for us," — but abso-
lutely, "we will," — intending to draw the will of Christ to
follow theirs, and not to conform theirs to His. — iii. Whence
proceeded the third, which was presumption in demanding
of Jesus Christ with such general terms, that He should
give them whatsoever they asked, as if they had been cer-
(2) Marc. x. 35. (3) Marc. x. .
256 MEDITATION XXIII.
tain they had asked nothing but what was just, or that
Christ must deny them nothing which they should ask
Hi in, abusing the promise which He made unto them,
saying, " Ask, and it shall be given you,"(4) for whosoever
asketh, receiveth.
In all this they erred, as imperfect men, because the
prayer which is agreeable to Jesus Christ, ought not to
proceed from self-love, but from the love of Almighty
God; nor from our own will, but from a desire to fulfil
the divine will; nor yet to be done for our own glory, but
for the glory of Jesus Christ.
Colloquy. — 0 sovereign master, never suffer me to
ask Thee what my own will desires, but only that
which is conformable to Thine ; nor permit that I say
to Thee rashly, Give me what I will, but in all humi-
lity, Give me what Thou wilt. Amen.
3. I am to ponder how those two brethren linked them-
selves together to make this demand, because flesh and blood
ordinarily do link themselves together, to attain their pre-
tensions of honour; but yet, to conceal their ambition,
and to negociate so much the better, they would not them-
selves propose this demand, but solicit their mother, that
she should demand for them what they desired. For so
St. Matthew says, that the " mother of the sons of Zehedee"
went to Christ, accompanied with her sons, adoring Him
with exterior reverence, saying, that she had a request of
great importance to make to Him, serving in place of an
interpreter of the will of her sons.
But St. Mark says, that they themselves went to ask
what their mother went to petition in their behalf.
Whence, we see, that ambition, even to them that have it,
appears evil, and that they cover it in searching after
(4) Mat. vii. 7.
ox Christ's conversation with the sons of zebedee. 257
honour or dignity; will not have it known that they aim
at it; but under hand, they are diligent negociators, em-
ploying all the means of flesh and blood, and of the world,
that their ambition presents to them, to gain their ends.
(5) For this reason David calls the temptation of this vice,
" A business that walketh about in the dark:" (6) for am-
bition is a subtle evil, a secret poison, a hidden pestilence,
a train of deceits, mother of hypocrisy, fountain of envy,
the origin of vices, the rust of virtues, and the consum-
ing worm of all sanctity : and therefore I am to beseech
our Lord, that with the buckler of His truth He keep and
defend me from this ambitious spirit, which draws so
much detriment upon the heads of its followers.
point ii.
Jesus Christ said to them: " What would you that I
should do for you?''(7) And they said, Grant to us, that
we may sit, one on Thy right hand, and the other on Thy
left, in Thy glory.
1. Here I am to consider, First, the prudence and wis-
dom of our Lord Jesus Christ ; who knowing the very
hearts of these two apostles, did not immediately repre-
hend them, nor say to them: Ask me not what you re-
quire, because it is not expedient; but waited till they
themselves should discover the wound of their own am-
bition, and should vomit out of their mouth their own
poison. Nor yet did He say, that He would give them
whatsoever they asked : to teach us, that it is not prudence
to accord to every ignorant and bold demander what others
ask for them, especially when the petitioners are weak and
imperfect, because it may happen, that they may demand
some evil or imperfect thing: as it chanced to Herod,
when he said to Herodias, that she might ask whatso-
(5) S. Bar. serin. 6. in Ts. xc. (G) Ps. xc. 6. (7) Marc. x. 36.
Vol.111.— 17,
258 MEDITATION XXIII.
ever she would, and she demanded the " head'' of the
« Baptist." (8)
2. I will consider, that these two brethren, knowing that
Christ preferred them before the other apostles, except Sc.
Peter, grudged that Peter also was preferred before them,
and for this cause they asked those two immediate places
nearest to Jesus Christ, one on the right side, and the
other on the left, that so even Peter himself should not
be before them. And it is very credible, that if this am-
bition had passed further, it would likewise have taken
place between themselves, and would have separated and
disunited them : because every one desires for himself the
right hand, to be preferred before another.
Whence I will gather the great restlessness of this vice,
which spares neither friend nor brother, and how much
more secure it is to choose, as our Saviour says, " the
lowest place," (9) under which there is no other, without
seeking to be preferred before any one, for there need but
one to trouble the tranquillity of the heart, and destroy
the fruit of humility. (10)
Colloquy. — 0 Jesus Christ, master of humility,
who being compared with Barabbas, wouldst not be
preferred, no not before him, choosing for Thyself
the lowest place in the eyes of the world : I beseech
Thee to assist me to choose the same likewise for my-
self, because it is but reasonable that the disciple
should choose that which the master made choice of
for Himself. Amen.
3. I will consider how ambition creeps into all states,
as well temporal as spiritual, inordinately desiring pre-em-
inence in all things : for even so these apostles either
desired the highest excellence, in the Kingdom and glory
(8) Marc. vi. 24. (9) Luc. xiv. 10.
(1 )) S. Ber. serra. xxxvii. in Cant/,
'on Christ's conversation with the sons of zebedee. 259
of Christ, imagining that He would no sooner be risen
again, than He should possess a temporal kingdom, follow-
ing in this the opinion of the Jews, or if they believed
that it would be spiritual, they still desired the chief place
and primacy in it, not because they were the most holy,
but to be the most honoured above all the others : and
hence proceeded their endeavours to obtain it by inordi-
nate means; their means both of ambition and pride being
greatly displeasing to our Lord, as we shall immediately
see.
point in.
" Jesus said to them, You know not what you ask.''\ 11)
1. On this word, consider the errors which we com-
mit in holy prayer, ignorant even of that which we de-
mand. Whence proceeds that, as the apostle St. James
says, we ask and receive not, because we "ask amiss."(L2)
i. The first error is, to ask for some excellency, and
temporal dignity, or other earthly thing, without resigna-
tion to the will of Almighty God, and without putting
down this condition, namely, if it be conducive to our
salvation.
ii. The second is, to petition for some spiritual excel-
lency even in virtues, ivithout due purity of intention,
proposing to ourselves not so much the glory of Almighty
God, as our own.
iii. The third is, to petition for such excellencies as far
surpass our merits, and such as are singular or extraordi-
nary, and greater than we ourselves imagine: which we
demand through ignorance and want of humility; such
are those who desire ecstasies, revelations, and the like
favours, after the manner that the spouse said : — " Show me
...where thou feedest at noon day;" and the answer was,
" If thou know not... go forth; &c.,"(13) that is to say, Thou
(11) Marc. x. 38. (12) Jac. iv. 3. (13) Cant. i. 6.
260 MEDITATION XXIII.
demandest more than thou meritest, because thou dost not
know thyself.
iv. The fourth is, to ask spiritual greatness, expecting
to obtain it only by prayers and intercessions, without regard
to merits or good works. For although prayers are neces-
sary, yet are they not sufficient, if works and labours do
not second them, which may dispose us to receive them,
and much less are they sufficient, when we only allege
the respects and titles of flesh and blood, and of kindred
only, which are of little force before Almighty God, to
obtain a thing of so great excellency.
v. The fifth error is, to demand these great gifts, which
are the crown and reward of those who have conquered,
before they have fought, or deserved recompense.
2. For all these reasons, according to the minds of divers
doctors, Christ our Lord said to these two apostles, " You
know not what you ask."(14) And I, taking warning by
other men's harms, will be cautious what I ask, and take
heed to the intention, means, and manner with which I
ask, lest Christ our Lord say to me: Thou knowest not
what thou askest.
Colloquy. — 0 good Jesus, who saidst to Thy apostles,
"if you shall ask me in my name, that I will do:" (15)
grant that I may only ask that which is just to obtain
in Thy holy name, to the end that asking that which
is agreeable to Thee, Thou grant me what I shall de-
mand of Thee. 0 holy Spirit, since I am so ignorant
that I "know not what" I "should pray for as" I
"ought," (16) nor yet the manner which becomes me
to ask, teach me the one and the other, that asking
that which Thou hast taught and inspired me, it may
not be said to me, Thou knowest not what thou askest.
(14) Marc. x. 38. (15) Joan. xiv. 14. (1C) Rom. viii. 26.
on Christ's conversation with the sons of zebedee. 2G1
POINT IV.
Our Lord Jesus Christ presently added, '■'■Can you drink
of the chalice that I drink of, or be baptized with the baptism
wherewith I am baptized ?r(17) That is to say, Have you
force and courage for the purpose, and are you prepared
for it?
1. Here I am to ponder, first, that it is a singular benefit
of our Lord Jesus Christ, when we err either in the thing
which we ask, or in the manner of asking, to refuse our
request, and presently to set us right in the one and the
other, setting before our eyes what we ought to ask Him,
as He did to these His two beloved apostles, both at this
time, and at others, when they said to Him: — "Lord, wilt
Thou that we command fire to come down from heaven
and consume" the Samaritans? And our Lord "rebuked
them, saying, You know not of what spirit you are," for
"I am not come to destroy souls, but to save." (18)
Hence it is that I ought to thank Almighty God, not
only for that which He has granted me, but also for that
which He as a Father has denied me, when I know not
what I ask for myself, and that He sets me right in asking
Him what I ought to obtain.
2. I wrill weigh the charity and sweetness of Christ our
Lord in this demand, wherewith He invites His apostles
to the sufferings of His Passion, with words, examples, and
effectual reasons, giving them to understand that the means
to obtain the seats on the right hand, and the left, which
they desired, was to drink that chalice which He drank,
and to be baptized with the Baptism with which He Him-
self was baptized, exciting them to imitate Him in this by
His own example; for if the suprqme monarch of heaven
and earth went to sit on the throne of His glory, drinking
(17) Marc. x. 38. ( 18) Luc. ix. 54.
2Q2 MEDITATION XXIII.
this chalice, how much more reasonable is it that His vas-
sals should not sit with Him on those thrones which He
has promised them, unless they drink of the same chalice.
And what great matter was it for the disciples to drink of
it, since their master drank the same?
Colloquy. — 0 my well-beloved, it suffices me that
Thou hast drunk this chalice, and desirest that I
drink the same, the more willingly to offer myself to
it. Although there were no place for me, neither on
the right hand, nor on the left in Thy Kingdom, yet
hold I myself exceeding happy to drink of it, because
my principal reward is to do and suffer much for
Thee, in thankfulness for so much which Thou hast
done and suffered for me.
3. I will ponder the spirit ivhich is included in this voca-
tion of Christ our Lord, to His Passion and death, to His
chalice and baptism, alluding to the ancient custom of
killing malefactors, by giving them a poisoned chalice, or
by stifling them in water, to signify that as the chalice of
death kills when the poison enters within the man; and
baptism stifles, hiding or drowning the whole man under
the water; even so to His Passion and death two sorts of
sufferings concurred, as shall be said in the fourth part —
the one interior, which penetrated His most holy soul, the
other exterior, which afflicted His body. And although
St. Matthew says that He asked them: — " Can you drink
the chalice that I shall drink?" (19) yet St. Mark says,
''That I drink of?" Forasmuch as He drank the same
always, by desire and inward representation, and was even
now upon the point of drinking the same outwardly by
His Passion. All which is full of great mystery, ordained
by Him to repress the inward and outward ambition of
His disciples, inviting them to mortify them by the means
(19) Ps. lxviii. 15.
on Christ's conversation with the sons of zebedee. 263
-of this drink and baptism, of so much suffering and con-
tempt, desiring them from their hearts, and accomplishing
them in effect.
4. Lastly is to be considered another mysterious cause why-
He said: — "Can you drink the chalice that I shall drink?'*
Because in Holy Scripture there is mention made of many
chalices, (20) and Christ our Lord did not drink them all.
The one is of passion and labours, the other is of glory and
rewards, which is the lot of the Blessed. Another is of
the anger and indignation of Almighty God, which is the
portion of the damned. The first Christ our Lord drank,
and exhorted us to drink of it, and whosoever shall drink
this first which Christ Himself drank, shall also drink the
second, and shall not drink the last, as Christ did not
drink it. But he who refuses to drink of the chalice of
tribulations, and overthrows by this means the law of our
Lord, shall not taste of the second, nor establish a claim
for his portion, but of the latter.
Colloquy. — Wherefore, 0 my soul, receive gladly
the chalice of thy salvation, although it be somewhat
bitter, because by this temporal bitterness thou shalt
deliver thyself from the eternal, and shalt drink that
excellent chalice which inebriates, seeing and loving
Almighty God with unspeakable joy.
5. With this consideration I will imagine that Christ
our Lord demands of me, as of His Apostles, saying to me,
Hast thou the courage, and art thou prepared, to drink
the chalice which I have drunk ? and to be baptized with
the Baptism with which I was baptized ? And then will I
enter within my heart to examine whether I have the
courage and promptitude to answer affirmatively, after the
manner which we shall presently set down, and if I Avant
(20; Ps. cxv. 13. Ps. xv. 5. Ps. lxxiv. 9. Is. li. 17.
264 MEDITATION XXIII.
it, to endeavour to obtain it by the considerations next
ensuing.
POINT v.
The two apostles answered, saying, " We can" drink it,
and Jesus said to them, "You shall indeed drink of the
chalice that I drink of, and with the baptism wherewith I
am baptized, you shall be baptized; but to sit on my right
hand or on my left is not mine to give to you, but to them
for whom it is prepared by my Father." (21)
1. Here I am to consider, first, that one may proceed
from three motives, to offer himself to drink this chalice,
and say with much resolution this word, " We can."
i. The first, with a spirit of ambition, which, as it pro-
vokes to great enterprises, so also suggests the means to
obtain them, suffering certain humiliations to come to
be exalted.
ii. The second is, with a spirit of fervour, but blind,
ignorant, and little experienced, which casts itself blind-
fold into labours and sufferings, which is wont to be easy
to many, because war is sweet to those Avho never were in
it, he thinking it an easy thing to drink this chalice, who
never tasted of it.
iii. The third is, with the spirit of Clirist, who inspires
the like desires and purposes into His elect, who offer
themselves very particularly to all the labours which
Christ Himself underwent. And it may be supposed that
after this manner these two apostles offered themselves,
which if they did not then, at the least it is certain they
did it since, and put in practice their desire.
And with this spirit I will likewise endeavour to offer
myself, not trusting in my own strength, but in the
strength of Jesus Christ, saying with St. Paul, " I can do
all things" in Christ our Lord, "who strengthened me;"'
(21) Marc. x. 39.
ON CHRIST'S CONVERSATION WITH THE SONS OF ZEBEDEE. 265
(22) and so fortified with His grace, I can and desire to
drink the same chalice which He drank.
2. I -will ponder how it is a great grace and favour of
Christ our Lord to give us to chink the chalice of His passion,
and so He granted it to these two His beloved apostles.
Notwithstanding it was not without great mystery that
the one died for Jesus Christ, and the other, although he
suffered much, yet died a natural death, to signify that
the chalice of the Passion of Jesus Christ is not only
drunk in dying as martyrs, but also in suffering as con-
fessors.
Colloquy. — 0 sweet master, grant me such favour
as to hear from Thy mouth, and to experience in
effect, Thou shalt drink my chalice, and shalt be
baptized with my baptism: that suffering with Thee,
I may likewise reign with Thee. Amen.
3. We are to ponder the infinite ivisdom, bounty, and
charity of Christ our Lord, which shone forth in the last
words which He spake to these two apostles, for He so
denied them the sitting on His right hand, and on the
left, for the motive which prompted them to demand it,
that at the same time He granted it to them for another
motive, as if He had said: — " It is not my office, nor is it fit
nor expedient to give to you the sitting on my right hand,
or on my left, as due to you because you are my kinsmen,
nor otherwise laboured for it ; but it is my part to give it
to those to whom my Father has assigned it, who are
those who shall drink my chalice, and have laboured in my
service, to accomplish that which I have commanded. And
consequently you are to drink my chalice, I grant it to
you under this title, when I shall see you drink it, for my
Father, who inasmuch as He is God, predestinates men to
(22) Phil. iv. 13.
236 MEDITATION XXIIT.
the Kingdom of heaven, has ordained, that the predestined
aspire not to great rewards, but after great labours."
Colloquy. — O most sweet Jesus, true God, to whom
it belongs as well as to the Father to dispose of the
seats of Thy Kingdom: I rejoice at the uprightness
which Thou hast intermingled with so much sweetness:
and it is not Thine to give these seats to the un-
worthy but to the worthy, (23) make me worthy by
Thy grace, by which I may obtain one of them in
Thy glory. Amen.
POINT VI.
The ten apostles hearing what had passed, "were moved
with indignation against the two brethren. But Jesus
called them, and said to them, You know that the princes
of the Gentiles lord it over them, and they that are the
greater exercise power upon them. It shall not be so
among you, but whosoever will be greater among you let
him be your minister, and he that will be first among you
shall be your servant. Even as the Son of man is not
come to be ministered unto, but to minister, and to give
His life a redemption for many." (24)
1. We are to ponder the frailly and misery of men,
before they are perfected by divine grace, for when the
ten apostles had heard the answer of Christ, which was so
powerful as to be able to repress the aspiring ambition of
the sons of Zebedee, it made no impression on them until
they fell into the same sin, disdaining the two, because
they pretended to be greater than they. Hence we may
see the mischief which arises from bad example, and how
great prejudice ambition breeds in a community, causing
amongst them discords, envies, and indignations.
2. We are to ponder the great meekness of Christ our
Lord in not being angry, either against the ambitious or
(23) Luc. xxii. 29. (24) Mat. xx. 24. Marc, x, 41.
jn Christ's conversation with the sons of zebedee. 267
against the jealous, but with the spirit of love pacified and
united them together, admonished each of them of their
error, and repressed their ambition with two examples, by-
one teaching what they ought to avoid, by the other what
they were to follow.
i. What they were to avoid, was the custom of worldly
princes, who place their greatness in this, to command
others after an imperious and tyrannical manner, and to
hold their subjects under their feet; but you, says He,
ought to place all your greatness in serving all, and in be-
coming the servants and underlings of all, and by this path
must you walk, to aspire to the greatness of my Kingdom,
which whosoever shall obtain, he is to obtain it by this
means.
ii. The example which we are to follow herein, is the life
of Him who proposes it, "for I," says He, "being your mas-
ter, greater than you, and the first in the Kingdom of my
Father, came into the world not to be served, but to serve,
and to give my life with great torments and ignominy, for
the salvation of men. Wherefore, if you be my disciples,
know ye that as I am come for this purpose into the
world, even so you have come for the same into my
school."
Colloquy. — 0 most sweet master, I have heard that
sovereign lesson, which Thou hast read to me, I desire
not for the time to come to learn any more examples
from the world, which are for my condemnation, but
only Thine, which are for my salvation and perfection.
And since, by Thy grace Thou hast admitted me into
Thy school, help me to put in practice the lesson
which I have learned in it, for the glory of Thy holy
name, Amen.
268 MEDITATION XXIV.
MEDITATION XXIV.
ON THE POOR LAZARUS AND THE RICH GLUTTON.
This history, (1) which Christ Jesus our Lord recounted
unto us for our example and instruction, is a lively pic-
ture of the blessed death of the just, who drink the chalice
of His Passion : and of the disastrous death and punishment
of sinners who refuse it, to drink the chalice of Babylon,
which, as St. John says, is of "gold, "(2) because it con-
sists in honours and riches, and yet is filled with abomi-
nations and maledictions.
POINT I.
1. The first is, to consider the life of the beggar Lazarus,
which was a continual exercise of patience, in three or four
remarkable things, by means of which he attained to singu-
lar sanctity, and to be a lively pattern of what Christ our
Lord suffered.
i. First, he made himself very like to Him in suffering
grievous pains and sores, for he was full of them, even from,
the sole of the foot to the head, like another Job, without
being able to move himself from one side to another, lying
at the rich man's gate, suffering all this with great con-
formity to the will of God, without rancour, murmuring,
or complaint.
ii. Secondly, in suffering extreme poverty, beggary, and
hunger, all which he bore with such silence, that it is not
said of him that he asked an alms with words, but with
the showing of his sores.
iii. Thirdly, in suffering great rejection and contempt of
( L) Luc. xvi. 19. (2) Apoc. xvii. 4.
ON THE POOR LAZARUS AND TIl£ RICH GLUTTON. 26*9
men, for being so hungry, that he was constrained to crave
the crumbs which fell from the rich man's table, none are
given him: neither yet for this did he complain of the
cruelty of the rich man, nor of his servants. And to this
was added, that he suffered all these things, seeing before
his eyes the object of the abundance which others enjoyed,
which is wont likewise to augment the pain,
iv. Fourthly, this misery was so great, that the dogs
came to lick his sores, and to cleanse the filth from them,
and he was so weak and broken down, that he could not
drive them from him, nor had he any one to drive them
for him ; and, if Ave impute this to the natural pity of the
dogs, this itself augmented his pain, to see that the dogs
had pity on him, and not men.
Whence we may learn that perfect patience embraces
all sorts of tribulations, as well those which come of their
own nature, such as infirmities and the like, as those which
come by the hands of men, such as robberies, injuries, and
the like, as also those which come from brute and un-
reasonable creatures, such as are wild beasts, gnats, wasps,
&c. Moreover, colds, frosts, and other like inclement
changes of the air, which sometimes the devils effect.
Wherein is accomplished that which St. James says:
" patience hath a perfect work," (3) to the end you may
be perfect and entire, failing in nothing.
2. By these degrees, Lazarus ascended to great sanctity,
even such that our Lord Jesus Christ would make a
chronicle of his life and labours, and propound it for an
example of sanctity ; and it seems that in it He would
draw forth the lively lineaments of His own Passion, in
which He remained all covered with sores in extreme
poverty, and with so great a dereliction, that desiring one
drop of water upon the cross, He found not any to give it
(3) Jac. i. 5, 4.
'270 MEDITATION XXIV,
to Him, nor to take compassion on Him. So that Jesus
Christ, by His own labours, confirmed those of Lazarus:
instructing us that the most assured and most short way
to attain to sanctity, is to suffer pain, neglect, and con-
tempt from men, conforming ourselves in all things to the
Divine will: I say in all things, for, to conform in some
one of these sufferings only, is not much, but in all con-
juctively is a most heroic and generous act. For it is no
heroic thing to suffer sickness, if I have store of riches,
and the cherishings of men; nor to suffer poverty, if I
have them who relieve me with alms; but to suffer all
this with extreme dereliction, is an heroic virtue, and
closely resembles that of our blessed Lord and Saviour
Jesus.
Colloquy. — 0 Jesus, ulcerated, poor and abandoned,
grant me grace to imitate Thy holy patience, as like-
wise that of this poor beggar, conforming my will
with Thine in all my tribulations, since for this end
Thou hast set before me these examples. Amen.
POINT II.
Secondly, consider the glorious death of Lazarus, where-
of Christ Jesus says, that he " was carried by the Angels
into Abraham's bosom." Wherein is to be pondered:
1. First, how the death of Lazarus was the end of all
his pains, poverty, and temporal dereliction ; and the be-
ginning of his rest, riches, and eternal honours. And
although his death, as regarded the body, was vile and ab-
ject in the eyes of the world, nevertheless as regarded the
sonl, it was most precious in the eyes of God, who sent
His Angels' to carry him into Abraham's bosom, there to
rest and repose with the just. And although his guardian
angel was alone sufficient for this effect, yet would He that
many angels should come, as it were an army of them, to
ON THE POOR LAZARUS AND THE RICH GLUTTON. £71
honour and accompany him. O how contentedly did this
soul leave its body ! O with what joy did it go in such
noble company ! O what congratulations did the angels
use for his glorious victory, and how ashamed did the
devils leave him! Verily, O my God, now I see that
'* the death of Thy " Saints" is " precious'' in Thy
"sight, "(4) although they have been poor, covered with
sores, and despised in the world. Let my soul " die the
death of the just, and my last end be like" to them. (5)
2. Secondly, I will ponder the glory which the soul of
this beggar now enjoys in heaven, into which he was
transferred from Limbo patrum, and the glorious qualities
which the body shall enjoy at the latter day of the resur-
rection. For his ulcers he now receives immense joys,
for his poverty everlasting riches : for his nakedness, gar-
ments of glory: for his hunger, never-ending satiety: for
being neglected and despised by men, he shall enjoy the
protection and honour of God and His angels. Oh how well
employed does he prize the mortifications which he en-
dured in this life! Now it seems unto him, that all
which he suffered was but little, and the time no more
than a moment, " compared with the glory to come, "(6)
which they have procured him. Omy soul, animate Thy-
self to suffer in this life, since such happy repose is pre -
pared for thee in the other.
point in.
Thirdly, I will consider the great honour which Christ
our Lord did in this life, to this beggar, especially in two
Hdngs.
1. The first was to reveal his name, which was forgotten
in the world, and would that it should be written in His
Gospel, that all men might immortalize its memory: not
(4) Ps. cxv. 15. (5) Num. xxiii. 10. (6) Rom. viii. 18.
272 MEDITATION XXIV.
vouchsafing to nominate the covetous rich man, nor to
take his name in His holy mouth. By which the poor
and despised may understand, that Almighty God has
not forgotten them, and that He knows them by their
names, has care of them, and in His time will publish
their praises and honour them •, and that He will have
them honoured in His holy Church, as was St. Paul, the
first hermit, St. Francis, and others, whose names would
have been forgotten, if they had not been saints. — To
make us also neglect the desire of being known and re-
nowned in the world, or having published to the world
our fame and works, but rather leave the care hereof to
Almighty God.
2. The second was, Himself to canonize him for a saint,
and to manifest the glory which the angels gave him at
his death, to the end that all should hold him for such,
and that in his honour, churches might be built, his im-
ages erected, and if his relics were found, highly rever-
enced, accomplishing that which Daniel said: — " But to
me, Thy friends, O God, are made exceedingly honour-
able."^)
And this Christ did, especially, to give us to understand
the excellence of patience in afflictions and miseries, since
it alone was sufficient to render testimony of his sanctity,
and to canonize the patient for a saint: because he who
conforms himself to the will of Almighty God in suffering,
with more facility will conform himself in obeying: and
to be a famous saint, it suffices to obey what God com-
mands, and to suffer patiently what He ordains or
permits, after the manner that we have said.
Colloquy. — 0 eternal God, I give Thee thanks for
the honour which Thou hast done unto Thy servant,
(7) Ps\ cxxxviii. 1 7.
ON THE POOR LAZARUS AND THE RICH GLUTTON. 273
lifting* up the poor from the dunghill, to place them
with the princes of Thy Kingdom: grant me to imitate
this his patience and obedience, that by the means
thereof I may enjoy Thy glory. Amen.
To these three points may be reduced that which may
be meditated in every saint, that is to say, — i. His life, and
the steps of virtue whereby he ascended to so eminent a
degree of sanctity, after the imitation of Jesus Christ. —
ii. His glorious death, and the recompense which Almighty
God bestowed upon him for the same. — iii. The honour
which Almighty God does him, by rewarding him even
in this life before men.
POINT IV.
1. The fonrth is, to consider the miserable life of the
covetous rich man, in all circumstances contrary to the life
of the just Lazarus : forasmuch as his whole life was no-
thing else but a continual practice of covetousness and
pride, of niceness and dainties, towards himself, and of
hardness of heart toward others.
i. His pride and sensuality appeared in his apparel,
clothing himself in purple for vanity, and in silk for cleli-
cateness; also in his eating, making sumptuous banquets
by way of boasting, and feeding on delicate dishes for
gluttony sake, eating and drinking every day till lie was
ready to burst.
ii. Secondly, his avarice appeared in reserving his riches
for himself alone, showing great hardness and cruelty to
the poor, without showing any pity or mercy towards
them, or giving them alms, no not so much as the crumbs
that fell from his table, nor had he any compassion on him
who was covered with sores, and lay hungry at his gate;
showing himself much more cruel than his very dogs,
giving meat to them and not to the poor. Whence it fol-
Vol. III. — 18.
27-i MEDITATION XXIT.
lowed, that those of his house were such as himself, for
as was the master, so was the servant, there not being one
among so many who took any pity on that poor man.
For these reasons he fell into many and most enormous
sins; drinking down the whole malignant spirit of the
world, which consists in " the concupiscence of the flesh,"
of worldly wealth, and in "pride of life;" (8) wholly con-
trary to the spirit of Christ.
2. For this cause, chiefly, Christ so abhorred him, that
in recounting his life, He would not nominate him, nor take
his name into His mouth, to shew how greatly He despised
and detested him, and that He neither knew him, nor ap-
proved him, whose name was blotted out of the book of
life, nor would He permit that his memory should remain
amongst men. In the same manner does He abhor all those
who have this spirit, or any particle of it, seeking after
vanity, sensuality, and their own convenience, even to the
prejudice of their neighbours.
Hence we may see how contrary the judgments of
Christ are to those of the world. Lazarus, in the eyes of
the world, was accursed; on the contrary, the rich man
in the eyes of the world was blessed, but cursed in the
eyes of Jesus Christ, who was always humble and austere
to Himself, but sweet and indulgent to others, desiring
that His servants should be also such.
Colloquy. — 0 sweet Jesus, I abhor from my very
heart the pride of purple and all soft and delicate
clothing, since Thou wast clothed in purple for scorn and
mockery, and fastened naked on the cross. I wish
for no banquets nor delicate dishes, since Thou didst
eat bread made of barley, hadst gall given Thee
instead of meat, and sour vinegar instead of drink.
(8) 1 Joan. ii. 16.
I will not that my name be vainly published in the
world, for fear lest Thou blot it out of the book of
life, quite forget me, and cast me out of Thy holy
Kingdom.
point y.
Consider fifthly, the lamentable death of this rich man,
and the to mien's which he suffered in the fire of hell.
"He aho died and was buried,"' as Christ says, "m hcllf
so that his death was the end of all his riches, delights, and
vanities, and the beginning of the miseries, torments, and
contempts which he suffers and shall suffer for ever and
ever without any end.
After this life he carried nothing with him of all he had
— only his vices and his sins, which were to be the fuel of
his torments, and so was verified in him that which Job
said: — " They spend their days in wealth, and in a moment
they go down to hell;v(9) for although he died sweetly in
appearance, yet the end of his life was the beginning of his
pains. O terrible point, the end of a voluptuous life, which
lasts not long, and is the beginning of a miserable life, which
will never end. If at that moment I descend into hell, to
what purpose will " my pride profit me, or what advantage
will the boasting of riches bring me?"(10) Better it is for
me ti) pass my days in tribulations, and in a moment to
mount to heaven, to enjoy the reward and recompense of
them.
2. Then Christ our Lord said, to declare the pains of
this miserable man, that " lifting up his eyes when he was in
torments f he saw Abraham afar off and Lazarus in his
bosom, and cried to him: — " Father Abraham, have mercy
on me, and send Lazarus, that he may dip the tip of his
finger in water, to cool my tongue; for I am tormented in
this flame. "(11) Wherein he teaches us, that the damned
(9) Job. xxi. 13. (10) Sap. v. 8, (11) Luc. xvi. 23.
276 MEDITATION XXIV.
suffer torments proportionable to their offences, as tins
wicked wretch suffered four exceeding terrible ones. — i.
The first of flames which covered him all over, from the
feet to the head, because of the vanity, of the soft and
purple garments with which he had been clothed. — ii. The
second, of his tongue, which, as it was the instrument of
his gluttony, and his profane discourse, so was it burned
in the fire, and tormented with most terrible hunger and
thirst. — iii. The third, of envy, seeing by revelation the
blessed lot of Lazarus, of whom he dare demand nothing,
but only of Abraham. — iv. The fourth, of contempt and
neglect of every one, in chastisement of his cruelty, for
which he found no mercy at the hands of Abraham, who
did not afford him the drop of water which he demanded,
because he had denied those crumbs of bread to the poor;
nor did he deserve any mercy, because he himself had
showed no mercy.
Colloquy. — 0 most just God, how just are Thy
judgments and how proportionable Thy punishments
to our offences! Why do I not fear the rigour of Thy
justice, and tremble at the torments of hell ? Deliver
me, 0 Lord, from offending Thee, that Thou discharge
not Thine anger and indignation on me. Open the
eyes of the rich, that they may take example by this
wretch: open also the eyes of the poor, that they
conceive no envy against the rich. Amen.
POINT VI.
Consider the answer of Abraham, denouncing to him the
irrevocable sentence of the divine justice, in these words :
'• Son, remember that thou didst receive good things in thy
lifetime, and likewise Lazarus evil things, but now he is com-
forted, and thou art tormented: and besides all this, be-
tween us and you there is fixed a great chaos, so that they
ON THE POOR LAZARUS AND THE RICH GLUTTON. 277*
which will pass from hence to you, cannot, nor from thence;
orae hither." (12)
1 . This sentence embraces and comprehends two brandies.
i. The first, that the rich man receives in this life tempo-
ral goods, viz., embraced them with great avidity, placing
in them his felicity, and taking them for the reward of
certain good works; but in the chastisement of his evil
works, the case was otherwise, for which he now endured
pains and torments. On the contrary, Lazarus received in
this life evils and afflictions, embracing and supporting
them with singular patience, and by them atoning for the
faults he had committed ; but in reward of the good works
which he performed, the chance turned, and now he re-
ceives great goods, and everlasting content. And thus
comparing together the lots of these two men, I will choose
for myself the lot of Lazarus, since it is impossible to ob-
tain in this life, the !ot of the rich, and in the other the
lot of the beggar; and if I have for the present that of the
beggar, I will comfort myself, that the lot of the rich will
not hereafter befall me.
Colloquy. — 0 my soul, take good heed what lot
thou choosest in this life, because thereon depends
that which is to befall thee in the other. Tremble at
temporal prosperities, which perhaps will afterwards
turn into eternal adversities. And on the other hand,
rejoice in the adversities of this life, since God sends
them to thee as pledges of the prosperities which
thou shalt enjoy in the other.
ii. The second is, that there is no passage from, hell to
heaven, nor from heaven to hell, so that never will any one
of the blessed go from heaven to be damned in hell, because
the decree of Almighty God in this case is absolute, firm
and irrevocable, as in its place shall be declared.
(12) Luc. xvi. 25.
278 . MEDITATION XXIV.
2. Ponder another demand, which this miserable man
made to Abraham, which he likewise flatly refused him,
saying: — " Then, father, I beseech thee that thou wouldst
send him to my father's house, for I have five brethren
that he may testify unto them, lest they also come into
this place of torments." (13) This he said, not for any
charity, but that the company of his brethren in hell
should not redouble and augment his torments, for the sin
of evil example, which he had given them. O terrible
misery of the damned sinner, whose pains are increased
with the sight of the good whom he contemned, and with
the company of the wicked with whom he associated: so
that both the good and the bad are his tormentors, and
every thing "worketh evil" to him: as to those who love
Almighty God, every thing "Avorketh" to their eternal
"good." (14)
3. Abraham answered, (15) "they have Moses, and the
prophets, let them hear them," and this will suffice them.
The rich man leplied: — "No, father Abraham, but if one
went to them from the dead, they will do penance." xVnd
he said to him: — " If they hear not Moses, and the prophets,
neither will they believe, if one rise again from the dead:''
for they may allege that it is a ghost, or a fantasy, and
much more certain is the testimony of the. Scripture re-
vealed by Almighty God, than that of " the dead."
4. Hence I will conclude, how much it imports me to
know and believe with a lively faith, ivhat God has revealed
in His word and Gospel concerning the life to come, and to
conform my life to this belief, taking heed by another's
harm ; for if I stop my eyes, and my ears, not to hear what
holy faith dictates to me, I should be more blind and hard
to believe, that which the dead should say to me, if they
should come in person to speak to me. And if I will
(13) Med. li. part. 6. (14) Rom. ii. 0. (15) Luc. xvi. 29.
ON THE POOR LAZARUS AND THE RICH GLUTTON. 270
believe and hearken to what the dead say, much better is
it to hear what the holy Scripture reports of them, as if
I heard it from themselves, since they are always saying to
us that of Ecclesiasticus : (16) " Remember my judgment,
for thine also shall be so: yesterday for me, and to day for
thee," as we considered in the eleventh meditation of the
first part.
(4.) MEDITATIONS OX MIRACLES OF CONVERSION
OF SINNERS, AND OF HEALING THE SICK.
Two sorts of works did Christ our Lord exercise towards
men, besides those which we have recounted about the in-
sensible creatures, of Avine, bread, and water. The one
spiritual, converting sinners, hardened in their sins. The
other corporal, healing the incurable infirmities of the sick,
and raising the dead. And as St. Thomas says, (1) He or-
dinarily joined the first to the second, giving the health of
the soul with the health of the body, healing, as the Lord
says, " the whole man," as well the exterior, as the inte-
rior, first disposing him to receive entire and perfect health :
and so meditating the corporal miracle, we ought to pon-
der the spiritual effect which He wrought on the sick, and
ivhat is signified for our utility. For as the infirmities of
the body are signs of those of the soul, even so the cure of
the one is represented in the mysterious cure of the other.
All this will be seen in the ensuing meditations, begin-
ning with the conversion of sinners, of which the Evange-
lists make mention.
(16) Ecclus. xxxviii. 23.
(1) 3. p. q. xliv. ar. 3. ad 3. Joan. vii. 23. Luc. v. 23. Joan. v. 14.
280 MEDITATION XXV.
MEDITATION XXV.
ON THE CONVERSION OF MARY MAGDALEN.
POINT I.
Jesus being invited by a certain Pharisee, named Simon,
a sinful woman who was in the city, as he supped, went to
the house of the Pharisee to seek Him. (2)
1. Here consider, first, the quality of this sinner, for calling
her by this name, we are given to understand that her
sins were sins of the flesh, deeply rooted and scandalous in
her, since for such sins this name is wont to be given to
voluptuous women. Nevertheless, the Evangelist does not
specify the quality of her sins, because, as St. Paul says,
they ought(3) " not so much as to be named" with our
mouths ; but forasmuch afterwards, as SS. Luke and Mark
say, that Christ drove out of her "seven devils," (4) we
thence gather that she was loaded with innumerable sins,
signified by the number of "seven;" and that the seven
deadly sins, and the devils who tempt and seduce to them,
had a long time inhabited in her soul. Hence I will draw
txo affections; — i. Of fear of my own frailty, in beholding
Mary Magdalen, who, through little defaults, came to fall
into so many and heinous offences, since what happened te-
ller may likewise happen to me. — ii. Of confidence in the
mercy of Almighty God, in whom this heinous sinner
found a remedy; hoping that I shall also find the like, if,
as I have imitated her in sin, I imitate her in her repent-
ance.
2. The occasion which this woman took to have recourse
(2) Mat. xxvi. 7. (3) Ephes. v. 3.
(4) Luc. viii. 2. Maic. xiv. 3.
ON THE CONVERSION OF MARY MAGDALEN. 281
to Christ our Lord, which was, to hear from Him a certain
sermon, and to take notice of the meekness with which He
received such as were sinners. But above all the inspira-
tion of heaven, which touched her heart with a wonderful
light, not by way of fear, terrifying her with the severity
of chastisements, but by the way of love, discovering the
obligations which she had much more to love the Creator,
than the creatures, placing in Him all that love which she
before had placed in them.
Colloquy. — 0 celestial Father, without whose favour
none "can come to" Jesus Christ, (5) draw me to His
service with the "bands of love," (6) lamenting that
I have offended Him, who for so many reasons
deserves to be beloved by me.
3. Admire the prompt obedience of this sinner, to the
inspiration and grace of Almighty God, who waited not till
Christ our Lord returned from thence to His usual lodg-
ing, but understanding where He ate, although it were in
the house of a stranger, — at a banquet, — and in the
presence of many people, hastened immediately to find
Him.
Hereby I will learn not to delay good resolutions, and
instantly to answer divine inspirations; especially in mat-
ter of my conversion, remembering that which the Wise
man says: — "Delay not to be converted to the Lord, and
defer it not from day to day, (7) because, on a sudden His
anger will come, and in the day of vengeance He will
destroy thee.''
POINT II.
This sinner, enterino; into the house where Jesus was,
" took a pound of ointment, of right spikenard, of great
price, and anointed the feet of Jesus, and wiped His feet
(5) Joan. vi. 44. (6) Osee xi. 4. (7) Ecclus. v. 8.
282
MEDITATION XXV.
with her hair." (8) In which remarkable and singular act
is to be pondered the perfect repentance of this woman, and
the excellent virtues which she showed on that occasion.
1. The first was, a great faith and esteem, which she
conceived of the divinity and mercy of Christ our Lord,
because she verily believed Him to be Goi, to whom alone
it appertains to pardon sins; believing that without speak-
ing a word to Him, as she spoke not one, He under-
stood and penetrated her very heart, and knew sufficiently
why she came, and what she sought and asked of Him.
Others came to Jesus Christ to beg of Him a remedy for
their corporal infirmities ; but of this sinful woman alone
we read, that she came to Him only for the cure of her
spiritual infirmities, and for the forgiveness of her sins.
2. The second virtue was, an heroic humility, utterly
despising her own honour, and what those at the table
might say, beholding her in such a manner. Nicodemus
came to consult with Jesus Christ concerning his doubts,
but he came "by night,'' (9) and full of human fear;
on the contrary, Mary Magdalen came to Christ, to ask of
Him the health of her soul, even at mid-day, full of divine
love, treading under her feet all human fear, and Avhat the
world might censure in her, as her whole desire was placed
in this, to seek to please Almighty God. Nor had she
humility only before men, exposing herself to be despised
by them, but she had also another greater degree of hu-
mility before Almighty God, not daring to appear before
the face of Jesus Christ — so abashed was she in respect of
her sins — but went behind Him, prostrating herself at His
holy feet.
Colloquy. — 0 my soul, humble thyself before Al-
mighty God, humble thyself also before men: because
whosoever humbles himself in all points, and to all
(8) Joan. xii. 3. (9) Joan. iii. 2.
ON THE CONVERSION OF MARY MAGDALEN'. 283
persons, shall not fail to "find grace before Almighty
God." (10) and shall afterward be honoured both by
men and angels.
3. The third was an affectionate internal sorrow, joined
with great affections of prayer and devotion, which she
declared by these exterior signs. She watered and be-
dewed the feet of Jesns Christ with her tears, right sor-
rowfully deploring her sins past; beseeching Him to wash
her soul with His holy grace. — She wiped them with her
hair, beseeching Him to wipe away the foulness and de-
formity of her faults. — She kissed them with her lips,
begging that He would reconcile her to Himself, and give
to her the kiss of peace, and of perfect pardon. — She
anointed them with precious ointment, beseeching Him
to anoint her soul with His divine virtues, taking from
her the unsavoury odour of her sins. — And without speak-
ing a word, she poured forth her heart in the presence of
Christ, much more abundantly than that " precious" oint-
ment, manifesting to Him all her miseries, with a deep
remorse and feeling for them.
From all this J may learn a most excellent manner hoio
to pray, not by words, (11) but by affections, accompanied
by deeds, and by ardent tokens bursting forth from the fire
of my heart ; such are sighs, groans, sobs, beating of the
breast, lifting up the hands, bending the knees, even to
the ground, kissing it with humility, and other like acts
which the saints used, to excite themselves to devotion;
because the fire which secretly burns in the bosom, sud-
denly catches hold of the garment, and the devotion of
the spirit breaks forth from the very body.
4. The fourth virtue was, her external penance, convert-
ing into instruments of satisfaction, the things which had
(10) Ecclus. iii. 20. (11) i Reg. i. Ps. xxxi. et cxli.
284 MEDITATION XXV.
occasioned her perdition, employing in the service of Jesns
Christ her eyes, hair, lips, precious perfumes, and hersell
wholly, forgetful of herself, and of all which was not to
the pleasure of her Lord; accomplishing that which the
blessed apostle S. Paul said : — " As you have yielded your
members to serve uncleanness and iniquity, unto iniquity;
so now yield your members to serve justice, unto sanctifi-
cation.''(i2)
Colloquy. — 0 fervent penitent, O efficacy and force
of divine inspiration! Touch me, 0 Lord, with such
an efficacy, that all that is within me may be melted,
and that all my powers and senses may be employed
to appease Thee, converting me to Thee "ten times
as much "(13) as I have departed from Thee. Amen.
POINT III.
The Pharisee, who invited Jesus Christ, beholding this
spectacle, spoke within himself, saying: — " This man, if He
were a prophet, would know surely who and what manner
of woman this is that toucheth Him, that she is a sin-
ner."(14)
Where I may notice two exceedingly rash and pernicious
judgments of this Pharisee: the one against Jesus Christ; —
and the other against Mary Mogdalen, both which he
formed, because, he was proud and presumptuous.
1. The first was to judge that Jesus Christ was ignorant
what manner of woman Mary Magdalen was, and conse-
quently that Pie was no " prophet ;'' or if He knew her,
that He was not holy, since He suffered Himself to be
touched by her, and .to pollute Himself by such a touching.
In both which points he was deceived, following the
opinion of other proud Pharisees, who said that of the
prophet Isaiah : — " Depart from me, come not near me,
(12) Rom. vi. 19. (13) Bar. iv. 28. (U) Luc. vii. 39.
ON THE CONVERSION OF MART MAGDALEN. 28&
because thou art unclean:*' to which the holy prophet
presently added punishment, saying:- — "There shall be
smoke in my anger, a fire burning all the day,"(ln)
punishing their error with the smoke, and their pride with
the fire.
Colloquy. — 0 good Jesus, holy prophet, wise and
humble! Thou knowest, 0 Lord, who it is that touches
Thee, and therefore sufferest them to touch Thee,
that so they may be satisfied by such touching, with-
out any ways polluting Thee, for Thou refusest not
to be touched by sinners, to render them pure and
unspotted from their sins.
2. The second rash judgment Was, to censure that woman
because she had been a sinner, supposing that therefore
she was so still, although she gave sufficient signs that she
was so no more, weeping so heartily at the feet of Christ.
Hence I will gather, how false and erroneous the judg-
ments of proud persons are, who rashly presume to judge
of the very hearts and inward intentions, which are wholly
reserved to Almighty God, thus drawing evil from good;
because whence they had matter to draw compassion and
edification, they took occasion to despise their neigh-
bour.
And in particular I will consider in this Pharisee a most
pernicious error of some self-opiniated persons in their
first apprehensions, who, having noted or observed some
sin in another, will not persuade themselves that ever
afterwards he can become good, and always distrust him;
and although they see evident signs of his change and con-
version, yet they will not give him any credit ; so that,
with greater difficulty do they alter their own perverse
judgment, than the others do their evil life. And, if they
are superiors, they are occasion of desperation to their
(15) Is. lxv. 5.
286 MEDITATION XXV.
subjects, because they do not believe their repentance as
well as their fault. In this they likewise greatly injure
the infinite goodness of Almighty God, whose property is
both to forgive and to forget sins, as soon as a man does
penance for them, and even to honour him who has
offended and has amended.
POINT IV.
Jesus seeing the thoughts in the heart of the Pharisee,
" said to him, Simon, I have somewhat to say to thee. But
he said, Master, say it." (16)
1. In these words I will admire —
i. The sovereign wisdom of Jesus Christ our Lord, the
universal judge, who beholding this sinner and this Phari-
see silent, penetrated their thoughts, as well the good
thoughts of the penitent, as the evil thoughts of the rash
Pharisee, and exercised upon them a judgment most admir-
able, just, and merciful, approving the one and condemn-
ing the other, and all for the good of both the parties.
For with His sovereign wisdom He defended the honour of
this sinful woman, preferring her before the Pharisee, and
reprehending his rashness in order to cure him, giving him
to understand that He was a prophet, and knew right well
who this woman was, seeing He knew and understood his
very thoughts.
ii. And at the same time He showed him in His address
great modesty and humility, considering that Simon had
invited Him to dinner, and that He was within his house,
for purposing to reprehend him He first courteously beg-
ged his leave to propose a question to him, and did not
forthwith begin to condemn him, but disposed him by the
discourse of a parable, to teach us hereby with what
meekness and modesty we are to correct those that are
(16) Luc. vii. 40.
ON THE CONVERSION OF MARY MAGDALEN. 287
learned and persons of note, that the reprehension may
redound to their profit, as in a like case it did to the
prophet Nathan, when by the commandment of Almighty
God he reprehended king David, (17) setting before him
and showing him his sin by a parable, and thus moved
and induced him to do penance.
2. The parable of our Lord and Redeemer was this: —
"A certain creditor had two debtors, the one owed five
hundred pence and the other fifty, and whereas they had
not wherewith to pay, he forgave them both, which, there-
fore of the two loveth Him most? Simon answering said,
I suppose that he to whom he forgave most. And He
said to him, Thou hast judged rightly." (18)
3. Upon this parable I am to consider first in general the
mystery which it unfolds, — i. who is this creditor ; — ii. who
are the debtors ; — who owes most ; — who least ; — iii. how
they have not wherewith to pay ; — how He pardons them
gratuitously; — iv. and which of these debtors love Him
most, who thus pardons them.
i. First, the creditor is Almighty God, who is offended by
our sins, and has to show against us the writing and obli-
gation which the apostle Paul calls : — " The hand-writing
of decree that was against us," (19) or which was contrary
to us. Or a bond and obligation of the decree of Almighty
God against us, by which we sinners are bound to pay the
temporal and eternal pain which our sins have deserved.
For as He is infinitely wise and powerful, the debtor or
creditor can neither deceive Him nor escape from Him.
ii. Secondly, the debtors^ are men, amongst whom some
owe more, some less, because they have committed more
enormous sins. Some owe fifty, because with their five
senses they have broken the ten commandments of the law
of God. Others owe " five hundred," for having infringed
(17) 2 Re.?. 12. (18) Luc. vii. 41. (19) Col. ii. 14.
2S8 MEDITATION XXV.
them more often, transgressing as well the precepts of the
Church and of their own vocation, as of the law of the
Gospel, which is a law of perfection, signified by the num-
ber of a hundred. Amongst these I should count myself
for one, presuming that I am indebted a great deal more
than I imagine, for that the debtor owes many secret and
unknown debts, but not unknown to the creditor, on
which account David said: — "Who can understand sins?
From my secret ones cleanse me, O Lord." (20)
iii. These debtors are not able to pay their debts, for it is
impossible by our own efforts to satisfy Almighty God for
our offences, or deserve that He should pardon us, and
cancel our obligations to Him, which would remain for
ever unpaid if the selfsame God, out of His infinite mercy,
had not made Himself man, and with His Passion and
death cancelled them, "fastening" them with Him "to
the cross," in virtue of which He freely pardon? us our
faults, by the means of penance, to oblige us to love Him
with all our heart, for the infinite bounty which He showed
in pardoning freely so great a debt to so vile a slave, and
to invite him by this means anew to love and serve so good
a Lord.
iv. Hence it is that he who has been the greatest sinner,
after that God has pardoned him, is obliged in this respect
to love Him the more, because he has received a greater
benefit in so long expecting his repentance, pardoning him
such grievous offences, and delivering him from greater-
pains. And if he has the light of heaven to confess these
favours, let him make it apparent by showing himself
grateful to his creditor; and this is the end and scope of
this parable, for to love Almighty God much, or to love
Him little, depends not so much on his having been
a greater or less sinner, as on his having a greater
(20) ps. xviii. 13.
ON THE CONVERSION OF MARY MAGDALEN. 289
or less acknowledgment to make for the pardon of his
numerous and grievous sins. And as the proud (such as
was the Pharisee) in their own opinion, are indebted but
little to Almighty God, and have but little acknowledg-
ment of their offences, which appear to them little, even so
do they but little love Almighty God, because they hold
but for little the benefit of having been pardoned by Him.
But those who acknowledge themselves grievous sinners,
and have a profound knowledge of the greatness of their
sins, greatly love Almighty God when He does pardon
them, because they acknowledge this benefit to be exceed-
ing great.
Colloquy. — 0 most liberal and most merciful Lord,
I desire to love Thee with all my heart, since instead
of punishing me for having offended Thee, Thou
desirest to pardon me, to the end I should love Thee.
I acknowledge my sins to be most grievous, and many
in number, and for the pardon of them I desire to
return Thee very many and great services, to give
proof of my amendment.
point v.
Next, consider how Christ our Lord applied this para-
ble to this woman, who held herself so great a sinner, and
to the Pharisee who reputed himself for just, and a great
deal less sinner than she; wherefore, "turning to the woman
He said to Simon: Dost thou see this woman? I entered
into thy house, and thou gavest me no water for my feet,
but she with tears hath washed my feet, and with her hair
hath wiped them; thou gavest me no kiss, but she since
she came in, hath not ceased to kiss my feet; my head
with oil thou didst not anoint, but with ointment she hath
anointed my feet; wherefore I say to thee, many sins are
forgiven her because she hath loved much. But to Avhom less is
Vol. III.— 19.
290 MEDITATION XXV.
forgiven, he loveth less:''(21) that is to say, "This woman
esteems herself a great debtor, and so expects from me a
greater benefit to remit and pardon her: and for this rea-
son she loves much, as she has manifested by her works,
and I have remitted her many sins, because she hath with
this love disposed herself to receive the pardon of them.
But thou supposest thyself to owe but little, and so ex-
pectest but a little benefit and favour from me in pardon-
ing thee, and consequently lovest also but a little."
1. First, by the example of great and notorious con-
verted sinners, Almighty God is accustomed to confound
those who presume they are just, and therefore counsels
us, behold and consider them attentively, saying : " Dost
thou see this woman?" Seest thou her tears, and her
sighs? Seest thou her humiliation and confusion? Seest
thou the inventions which she has found, whereby to please
and appease Almighty God ? Seest thou all this ? Then
I say, consider it well, and be confounded at the little
which thou dost, to purchase pardon at the hands of God.
" Amen I say to you," says Christ our Lord, " that the
publicans and harlots shall go into the Kingdom of God
before you."(22)
2. I will reflect that one great sinner, with one only fer-
vent act, is wont to mount up to a more excellent degree
of charity and sanctity, than one lukewarm just soul, with
many acts, and in many years. Where I am to behold
what an excellent means it is, to obtain pardon, greatly to
love Almighty God, for love disposes to pardon of sins,
walks with it, increases and augments with it, when a man
sees himself obliged to love him who has pardoned him.
Colloquy. — 0 my Redeemer, I am confounded in
the presence of this so fervent a penitent, beholding
my extreme tepidity. "Wash away the filth "(23)
(21) Luc. vii. 44. (22) Matt. xxi. 31. (23) J,, iv. 4.
ON THE CONVERSION OF MARY MAGDALEN. 291
of this daughter of Sion, my poor soul, with the
spirit of judgment and of fervour, giving me the
spirit of justice and the fire of charity, whereby I
may love Thee much, because Thou hast remitted
me much. Amen.
POINT VI.
Then said Jesus unto the woman, " Thy sins are for-
given thee. And they that sat at meat with Him began
to say within themselves, Who is this that forgiveth sins
also ? And He said to the woman, Go, thy faith hath made
thee safe, go in peace." (24)
1. Consider, first, the efficacy of these words, " Thy sins are
forgiven thee:" by which He absolved her both from guilt
and pain, and communicated a superabundant grace, ex-
ceedingly rejoicing the heart of Mary Magdalen to hear
them. We likewise ought greatly to rejoice, since now our
confessors, when they absolve us, say the same words to
us, and work in us the same effect, if that we bring the
same disposition.
2. The modesty of our Lord Jesus Christ likewise shewed
itself in this case; for seeing that they were astonished
because He pardoned sins, He would impute this pardon
not to His own liberality, but to the faith of the sinner,
saying, " Thy faith hath made thee safe;" — that is to say,
" The lively faith which thou hast had of my power and
divinity, and the loving confidence which thou hast taken
in my mercy, have been the cause of thy salvation."
3. How fixedly Mary Magdalen sat at the feet of Jesus
Christ: for seeing she had obtained the pardon she asked
for, she would not stir, nor depart from thence, till Christ
had said to her, " Go in peace:" thy peace is made with
Almighty God, and within thyself, with plenary indul-
gence of all thy sins, and with complete victory of thy
(24) Luc. vii. 48.
292 MEDITATION XXVI.
sensual passions; for it may well be presumed that the
liberality of our Lord granted all this to her, whom He
loved so much. Perhaps for this reason, He said not to
her, as to other sinners, "sin no more,'' as He knew full
well the great firmness of her good resolutions, by the
abundant grace and love which He had given her.
Colloquy. — 0 happy those who approach in humility
and charity to the feet of Jesus Christ, whence they
carry so happy a sentence. 0 my soul, go and
prostrate thyself before them with great confidence,
and embrace them with great love, purpose with great
firmness to follow His footsteps, and never to depart
from them till He say to thee: "Vade in pace."
"Depart in peace." Amen.
MEDITATION XXVI.
ON THE CONVERSION OF THE SAMARITAN WOMAN.
POINT I.
Jesus Christ our Lord, walking from Judea into Galilee,
through Samaria, "wearied with His journey, sat down on
Jacob's well; it was about the sixth hour, there cometh a
woman of Samaria to draw water. "(1)
Here ponder :
1. First, the labours and weariness of our Lord Jesus Christ
in His voyages and pilgrimages for the good of souls, walk-
ing on foot, and without any rest, long journeys, and in
the heat of the day.
Colloquy. — 0 sovereign pastor, how dear does it
cost Thee to seek Thy strayed and wandering sheep,
taking as much pains for one alone, as for the whole
flock! How many times didst Thou sweat by the
(1) Joan. iv. 6. et seq. (
ON THE CONVERSION OF THE SAMARITAN WOMAN. 293
way, the weariness of Thy body enforcing Thee to sit
down to ease Thyself and repose ! I give Thee thanks,
0 my Lord, for these Thy wearinesses, and take com-
passion on Thee for them, because they are fore-
runners of others far more painful; for within a little
time Thou wilt find no other place of repose in the^
heat of the day, but the hard bed of the cross.
2. The charity of this our Lord, who reposed not so
much by the side of this well to relieve His body, as to
surprise a soul which He had elected: for He never omitted
any occasion to seek the good of distressed souls.
Colloquy. — 0 wisdom incarnate, how lovely and
how admirable is the providence wherewith Thou
"seeking such as "(2) wander astray. Those who
seek Thee not, find Thee, and Thou sayest to those
"that sought Thee not: Behold me!" (3) If the
blessed Magdalen went to seek Thee, Thou inspiredst
and first drew her to Thee. — If the Samaritan
met with Thee, it was because Thou soughtest her.
Inspire me, 0 Lord, to go after Thee, and also vouch-
safe to seek me, that I may find Thee. Amen.
3. How wonderful are the secrets of Almighty God in the
conversion of souls, taking occasion for this purpose, when
they least imagine or think of it. This woman was a sin-
ner, and sensual, who after she had had " five husbands,"
lived now in concubinage or unlawful company with a
" sixth," and although St. Chrysostom (4) and other
doctors are of opinion, that to all the five she was but their
concubine, and that those five men were not her five law-
ful husbands, yet this woman being such, and going to the
well to fetch water, without any care of her salvation, met
with Jesus Christ, who showed to her extraordinary
favours, with admirable efficacy and sweetness, accommo-
(2) Sap. vi. 17. (3) Is. lxv. 1. (4) S. Cbrys. in Ps. xiii.
294: MEDITATION XXIII.
dating Himself to the quality and condition of the per-
son with whom He treated, as shall be declared hereafter.
POINT II.
The woman of Samaria coming to the well, " Jesus
said to her: Give me to drink." She answered: " How dost
thou, being a Jew, ask of me to drink ? — for the Jews do
not communicate with the Samaritans. Jesus answered
— If thou didst know the gift of God, and who He is
that saith to thee, Give me to drink, thou perhaps wouldst
have asked of Him, and He would have given thee living
water.'"' (5)
In this first conference is livelily represented, what man is
towards God, and what God is towards man; which are
two points of great profit to the spirit.
1. Christ our Lord, although He had a bodily thirst,
because He was wearied in the way, and that it was in the
middle of the day, nevertheless had a far greater spiritual
thirst of the salvation of this soul: as He said upon the
cross, "I thirst." And as he who is very thirsty greatly
desires to drink water, and pours it into his body to
quench his thirst, even so Christ our Lord, with most
singular delight, drinks and receives souls, and makes
them members of His own body, incorporating them with
Him by holy love, and with this desire says to thee: " Give
me to drinks
Colloquy. — 0 most sweet Jesus, 0 that I could
present to Thee innumerable souls to quench Thy
thirst! Behold here mine, receive it, and incorporate
it with Thee, so that it may never separate itself
from Thee. Amen.
2. The Samaritan refused to give water to Jesus Christ,
and likewise reprehended Him that He asked it at her
(5) Joan. iv. 7.
ON THE CONVERSION OF THE SAMARITAN WOMAN. 295
Lands, and talked to her: in which is represented how
niggardly, uncivilly, and rudely men deal with Almighty
God, denying Him that which He demands of them,
whether by secret inspiration, or by the mouth of His
holy law, or by superiors, or by the poor, who ask them
alms, never wanting excuses and pretexts not to give
what He demands, and sometimes also covertly reprehend-
ing Him, and complaining that He requires too many
and too great things of them, and even hold it painful
and troublesome to talk or treat with Almighty God. All
which proceeds from this, that, like the Samaritan, they
do not know who this great God is, that demands of them,
not having that estimation of Him which reason requires,
because their faith is almost extinguished.
3. The answer of Jesus Christ our Lord, in which He
discovered His infinite charity and liberality towards man ;
because, instead of revenging Himself on us, as David
would on Nabol,(6) because he denied what he asked of
him, He invites us anew to crave of Him that which we
want, and desires that we should know who God is, and
how great His gifts and graces are, to stir us up to desire
them. For this cause He says to the Samaritan, " O that
thou knewest the gift of God, which is present before thee,
which is His only Son given freely to the world, to com-
municate to it the gifts of the Holy Ghost, and the other
gifts of grace, and knewest the occasion which I now offer
to thee of thy salvation, or who He is that asks drink of
thee, thou perhaps wouldst ask of Him, and He is so liberal
that He would not refuse thee as thou refusedst me, but
would give thee a water, not dead, but living, on which
depends thy very life; yea, His liberality passes yet fur-
ther, declaring a greater desire to give us His gifts, than
men have to ask them after they know them; for in the
, (6) 1 Reg. xxv. 39.
296 MEDITATION XXVI.
Erst He makes no doubt, but doubts of the second saying:
— " If thou knewest who it is that asketh thee to drink?
thou perhaps wouldst ask of Him ; for as thou art free,
perhaps thou wilt not desire that spiritual good which
thou knowest for fear of losing another; but if thou askest
me as thou oughtest, without doubt I will give it to thee.
He would have given it thee, because He has said to all:
— ' Ask, and ye shall receive.' " For this reason St. Au-
gustine says: — " Erubescat humana pigritia, plus paratus
est Deus dare, quam nos accipere.'' " Let human slothful-
ness be ashamed, that God is more ready to give than we
to receive."
Colloquy. — 0 my Saviour, illuminate my soul, to
make it understand "the gift of God," and move
me so effectually to ask for, that I may obtain it,
and then will I say to Thee: "Dilectus meus mihi,
et ego illi," Such as "my beloved to me," such am
" I to Him ;" I will give Him all He shall ask of me,
as He gives me all I ask of Him; I will desire that
He demand something of me that I may give it
Him; as He desires that I demand much of Him,
that He may give it me: He is to me "a gift," be-
cause He gives Himself wholly to me by grace, and
I will be likewise "a gift" to Him, giving myself
wholly to Him, not for my own good, but only to serve
Him, world without end. Amen.
POINT III.
The woman said unto him, " Sir, thou hast nothing
wherein to draw water, and the well is deep, from whence
then hast thou living water?'' Jesus answered: — " Who-
soever drinketh of this water shall thirst again; but he
that shall drink of the water that I will give him, shall not
thirst for ever, but the water that I will give him, shall
ON THE CONVERSION OF THE SAMARITAN "WOMAN. 207
become in him a fountain of water, springing up unto life
everlasting. ,'1 '(7)
1. In this discourse of the Samaritan is represented the
property of a carnal man, of whom St. Paul says that he
"perceiveth not the things which are of the Spirit of
God, ''(8) nor comprehends more than that which appears
to the corporeal senses of the body, nor thinks of any other
living waters, more than that which springs out of
the fountains before his eyes; but the condition of Christ
our Lord is, to teach us to raise up our spirit from visible
things to things invisible, from temporal to eternal, and
from creatures to the Creator ; reflecting how in the Creator,
and in celestial goods, perfections are far otherwise than in
creatures, and in earthly goods ; viz., without any faults
and imperfections, which are found in created things. And
so from the " water" of the well, and of the visible " foun-
tain," He instructs us to discover one that is invisible;
and by this example teaches us the manner how to meditate
in mental prayer concerning these matters.
2. Five wonderful properties does Christ our Lord put
down of the " living water''' of His grace, comparing it to this
material water, which we are to weigh, that we may know,
desire, and earnestly seek to obtain it.
i. The first propert}r is, that it quenches the thirst for
evermore. In which it differs from material water, \\ hich
quenches the thirst but for a little time, because it is
corruptible, and by and by consumed. But the living
water is of itself incorruptible, and abides in the soul
everlastingly, unless she herself cast it up by mortal sin.
ii. The second property is, that it so refreshes and satis-
fies the soul, that it takes away generally the thirst of all
other waters and goods of the world, after the manner that
Christ our Lord speaks, saying: — "He that believeth in
(7) Joan. v. 11. (8) 1 Cor. ii. 14.
298 MEDITATION XXVI.
me, shall never thirst ;"(9) that is, shall not desire any-
thing created contrary to me, because he shall be filled
and satisfied with me; in which it differs from earthly
goods, which satisfy but a little, and for a little time, and
forthwith fade away, because they are vile, and easily con-
sumed. But celestial goods nourish for ever, without
distaste or loathing, being so precious and so savoury, that
a man no more regards those that are earthly.
iii. The third property is, that the water of life resembles
"a fountain which ever springs, because the Holy Ghost
is within the same soul, which is the fountain of all graces,
from whom, as Christ our Lord says, spring fountains of
living water," with great abundance of celestial gifts: and
the same grace itself has always this inclination to grow,
increase, and augment itself, for which reason it is said of
it: "They that drink me shall yet thirst: "(10) that is to
say, Although they shall not thirst after earthly things,
yet shall they thirst, to increase in that good which they
possess with so great delight.
iv. The fourth property is, that this " water of life"
" springeth up" within the soul, boiling and leaping up with
great impetuosity even to heaven; that is to say, it inclines
to celestial things, with great joy, delight, and prompti-
tude, not consenting to be detained by earthly things, nor
to suffer delays, nor to admit repugnances or tediousness,
and will not be inclosed or shut up within the heart of
man, but springs with violence out of itself, because,
lifting up itself above itself, it joins itself with its source,
and flows back to the place whence it proceeded, which is
to God.
v. The fifth property is, that it springs " up unto ever-
lasting life," for, as St. Paul says, it is a " pledge of our
inheritance, "(11) which we hope for, and remains with it for
„. (9) Joan. vi. 35. (10) Ecclus. xxiv. 29. (LI) Ephes. i. 14.
ON THE CONVERSION OF THE SAMARITAN WOMAN. 2D 9
ever ; wherein it is not only different from material goods,
but also from some spiritual goods, which finish together
with the life of the body, and enter not into life eternal ;
such are the virtues of faith, hope, and other graces, given
gratis.
3. From these considerations I am to draw a very great
esteem of the gifts of Almighty God, and great care to
procure them, running with great joy to the fountains of
our Saviour, (12) which are the sacraments, whence this
water is drawn, and whence the increase and augmentation
of it proceeds, pondering how the Samaritan, understanding
these excellent properties, said to Christ: — u Lord, give
me this water, that I may not thirst, nor come hither to draw."
In which words she discovered that she was advancing
towards her conversion, with a great desire of this " living
water' ' which she humbly asked of her Lord, who offered
it to her. But her life was carnal and gross, for she asked
this favour for a base end, viz., to be ever afterwards pre-
served from thirst, and to be delivered from the labour of
going every day to the well for water.
Here is represented the imperfection even of some of the
faithful, who desire spiritual goods, not so much for their
excellence, as for some temporal profit which they expect
to derive from them, such as some honour or interest, or
to be delivered from melancholy and sadness, like those
who desire sensible consolations from Almighty God, with
an affection of self-love, for fear of feeling overmuch the
heaviness of the troubles of this life, but those who desire
to be perfect ought to seek and ask for this " living water,"
on account of its intrinsic excellencies, which are those
aforesaid, saying, with most fervent affection: — " Domine
da mihi hanc aquam ut non sitiam in eternum."
Colloquy. — 0 Lord of heaven and of earth, give mo
(12) Is. xii. 3.
300 MEDITATION XXVI.
this "living water," that I may never thirst after
any other thing, nor fill myself with anxiety in seek-
ing the water of temporal and corruptible goods,
since the spiritual and the eternal suffice me. 0
sweet Jesus, the fountain of living water, vouchsafe
to place in my soul this divine fountain, which ever
boils, increases and springs "up to everlasting life."
Amen.
POINT IV.
Consider the wonderful dexterity with which Christ
Jesus our Lord disposed the Samaritan by little and little,
to renounce that which hindered her from receiving the
living water of His grace. For seeing her desire, He said
to her: — " Go call thy husband. — The woman answered and
said, I have no husband. Jesus said to her, Thou hast had
Jive husbands, and he whom thou now hast is not thy husband :
this thou hast said truly ."(13)
1. This woman is a figure of those souls who run after
creatures to enjoy pleasure by means of their five senses
and appetites, granting to them all the delights which they
inordinately desire, which is the reason why they are inca-
pable of receiving the living water of grace, and the gifts
of the Holy Ghost, which "cannot dwell in a body subject
to sins,'' especially carnal sins, which, as St. Paul says, (14)
profane "the temple of the Holy Ghost,'' and by the
abominable union of the flesh with the voluptuary, destroy
the precious union of the soul with the spirit of God. For
which reason the same apostle says: — " Fly fornication,"
and whatsoever is any occasion of it, to join your souls by
love, " Uni viro Christo," to one only husband, who is
Christ."
2. This being presupposed, I will ponder how Christ
our Lord, to heal this woman, crushed the imposthume of sin,
(13) Joan. iv. 16. (14) 1 Cor. vi. 18.
ON THE CONVERSION OF THE SAMARITAN WOMAN. 301
which she kept hidden in her breast, reprehending her not
with bitter words, but with a spirit of sweetness and gen-
tleness, saying: — Having kept jive men, now thoukeepest one
that is not thine. As if He should have said : — It is now high
time that thou shouldst bridle the appetite of thy insatiable
desires, and withdraw thyself entirely from them.
3. Then will I ponder in ivhat good part the Samaritan
woman accepted this reprehension at His hands, neither
denying the truth nor growing angry, nor yet returning
any injurious words on Jesus Christ who thus affronted
her, but contrariwise honoured Him, calling Him Lord,
and believing Him to be a prophet, as He declared things
so secret, and therefore said to Him: — "Lord, I perceive
that Thou art a prophet," (15) for all Thou sayest is true.
i. And by this humble confession of her faults she made
a beginning to her conversion, for he who suffers repre-
hension is very near his cure, for which reason Ecclesiasti-
cns says: — " How good it is when thou art reproved to
show repentance, for so thou shalt escape wilful sin." (16)
ii. Then she gave a second sign of her repentance, and of
the faith and esteem which she had conceived of Jesus
Christ, desiring to be resolved by Him of certain doubts
which she had in matters of religion. " Our fathers," said
she, " adored on this mountain, and you say that at Jeru-
salem is the place where men must adore;'' (17) that is to
say, — "Lord, since Thou art a prophet, draw me out of the
doubt I am in, and teach me in what place I am bound to
adore God, and offer sacrifice to Him to please Him, and
to make myself agreeable to Him." From which we may
learn, that the first care of a true penitent ought to be to
know what appertains to the true faith and service of
Almighty God, without which " it is impossible to please
God." (18)
(15) Joan. iv. 19. ,
( 1 6) Ecclus. xx. 4. (17) Joan. iv. 20. (18) Heb. xi. 6.
302 MEDITATION XXVI.
Jesus answered: — "Woman, believe me that the hour
cometh when you shall neither on this mountain, nor in
Jerusalem, adore the Father; — and now the hour cometh
when the true adorers shall adore the Father, in spirit and
in truth, for the Father also seeketh such to adore Him.
God is a spirit, and they that adore Him must adore Him
in spirit and in truth ;" that is to say, " This thy demand is
not necessary, as concerning the place of adoring God with
sacrifices and ceremonies, with which until this time He
has been adored, because they are all to cease, and Al-
mighty God will be adored 'in spirit and in truth,' which
was veiled under these shadows and exterior figures."
4. But pondering yet further the spirit of these words,
our Lord Jesus Christ instructs us by them, the manner
how He will be adored by the faithful in the law of the
Gospel, especially in that adoration which every one pays
to Almighty God alone in secret.
i. First, this adoration may be made in every place, for
although there are churches deputed for the sacrifice of
the Mass, nevertheless in every place and corner I may
adore Almighty God, because He is in every place; on
which account St. Paul says: — "I will, therefore, that
men pray in every place, lifting up pure hands to Al-
mighty God." (19)
ii. Moreover, this adoration ought to be made within my
soul, which is the spiritual temple of Almighty God, and
the oratory deputed for devout prayer, whereinto Jesus
Christ commands us to enter, to pray to our heavenly
" Father in secret," (20) who is there, and beholds us when
we adore Him.
iii. Thirdly, this adoration ought to be made " in spirit
and in truth" because it ought to proceed from the inspi-
ration and motion of the spirit of holiness and truth,
( 19) 1 Tim. ii. 8. (20) Mat. vi. 6.
ON THE CONVERSION OF THE SAMARITAN WOMAN. 303
which is Jesus Christ, and to follow His direction and
dictate, conforming our understanding to the truth of
faith, our life to that of our Lord and Saviour, and our
exterior works to the interior, without any fiction and dis-
simulation. For even as " God is a spirit,'' and "truth"
itself, He seeks adorers like Himself, which are spiritual
and true, as He Himself is ; and consequently I ought not
to content myself with only exterior worship, because it is
a body without a soul, and a shadow without truth; but
I ought principally to produce those interior acts of virtue,
which give it life and animation, such as are — -faith in the
greatness of Almighty God, joined with humility, and an
acknowledgment of my own littleness,' — hope in Plis
divine promises, with prayer and petition to obtain them, —
the love of Almighty God, with obedience and submission
to His holy will, with acts of devotion, prayer, and thanks-
giving. After this manner is Almighty God adored as He
desires, " For the Father also seeketh such to adore Him."
(21)
Colloquy. — 0 Father of mercies, it is in Thy hand
to find what Thou seekest, and to do what Thou de-
sirest: grant that I may adore Thee "in spirit and
in truth" with which Thou desirest to be adored.
And since Thou hast made me so happy as to live in
the law of grace, grant that I may adore Thee, not
only in one, but in every place: not with the body
alone, but with the spirit: not with external show,
but in truth following Thee, who art "the way, the
truth and the life," to whom be all honour and glory,
world without end. Amen.
POINT V.
Consider the wonderful conversion and sudden change of
the Samaritan woman, who as yet rude in things apper-
(21) Joan, iv 32.
304 MEDITATION XXVI.
taining to Almighty God, did not comprehend the sublime
doctrine of Jesus Christ, for she said to Him: — "I know
that the Messiah cometh, therefore when He come He
will tell us all things. Jesus said to her, I am He who
am speaking with thee." (22) In which words we must
consider, —
1. The infinite charity of Christ our Lord, who sought to
discover so clearly a truth so sublime, and of such impor-
tance to such a sinful and ignorant woman, which He had
concealed from the scribes and Pharisees, or declared only
by ambiguous parables, in punishment of their pride.
2. His Almighty power also no less shone in the won-
ders which He wrought in this woman, by the virtue of
His word: — " I am He who am speaking with thee."
i. He first clearly enlightened her understanding with
a true faith, to make her to understand Avho He was that
talked with her, and to believe Him to be the Messiah.
ii. And next He spoke to her heart, mollifying and
s >ftening it, to abhor and detest her former life. More-
over, He gave her the living water of His grace, which she
asked of Him, fulfilling the word which He said to her : —
If thou hadst asked it of me, I would have given it
thee.
iii. He replenished her with so great an interior joy, that
she quite forgot the material water for which she was
come thither, so that leaving her vessel at the well, she
ran speedily into the city, to give notice of Jesus Christ,
and to tell her neighbours, that they likewise might come
to enjoy the same treasure which she enjoyed. In which
we must notice the fervour of a soul touched with the hand
of Almighty God, Avho leaves all it has to be free and ready
for all things belonging to His holy service, as the blessed
apostles did. (23)
(22) Joan. iv. 25. (23) Mat. iv. 22.
ON THE CONVERSION OF THE SAMARITAN WOMAN. 305
iv. He gave her perfect humility, by which she disdain-
ed not even to defame her own self, that so she might
honour Jesus Christ, declaring publicly that He had dis-
covered to her the very secrets of her sinful life, that they
might repute Him for a prophet, giving us an example
boldly to publish Jesus Christ, as St. Paul says> "by evil
report and good report." (24)
v. He gave to her great prudence, and the living water
of perfect wisdom, in the manner of preaching Jesus Christ,
for she began not by saying: " Believe me that I have seen
a prophet, doubtless He is the Messiah," &c, but confess-
ing the frailty of her sex, and that she was not worthy to
be believed she said: " Come and see;" and although she
said, Come and see if it be that Christ which is to come,
yet was it not doubting, but with great modesty, desiring
that they likewise should come to see Him, and to be
assured of what she said, hoping that Christ would also
teach them, as He had taught her.
vi. Finally, He imparted to her so great a spirit, and such
fervour was in her words, that many people went out of
the city to see our Lord Jesus Christ, and by her means
they believed in Him.
Colloquy. — 0 riches of the grace of Almighty God,
0 wonderful "change of the right hand of the most
High!" (25) Who but Thyself, 0 my God, could so
suddenly touch the heart of this woman, and work in
her and by her, so many wonders? I am ashamed, O
my Lord, of my own tepidity, when I behold the
fervour of this so great a sinner. Enlighten me, O
my Lord, inflame and change me, with this Samaritan,
that I may serve Thee and publish Thy greatness,
that so I may be a worthy instrument of Thy glory.
Amen.
(24) 2 Cor. vi. 8. (25) Ps. lxxvi. 11.
Vol. Ill -20
306 MEDITATION XXVI.
POINT VI.
Consider what in this case bejel the disciples and their
master.
1. For as they had left Him behind whilst they went to
buy meat, at their return they wondered not a little to see
Him talking with such a woman, looking upon it as a
great humiliation of their master, to talk and discourse
ivith a simple woman, supposing that He discoursed with
her, according to His custom, on divine things.
Colloquy. — 0 my Redeemer, although I am as-
tonished at Thy humility, yet I likewise praise Thy
exceeding charity, since with so much care Thou seek-
est after a lost sheep, although it be the least and
most contemptible of all Thy flock, conversing
familiarly with her, to draw her out of her bad state.
Help me, 0 Lord, with Thy holy grace, by which I
may likewise apply myself to gain to Thee, as well
the little as the greatest sinner, for Thou art no less
desirous of the salvation of the one than of the other.
2. They also greatly wondered to see Him speak all
alone ivith a woman, it being a rare thing in Him ; never-
theless they said not a word to Him, because they held in
great veneration all whatsoever their master did, without
thinking any evil of His actions. Hence superiors are to
take advice not to indulge in such conversations, unless
very rarely, and in case of urgent necessity : inferiors also
may take example, not to judge rashly nor to suspect
amiss the sayings and doings of their superiors, whom they
ought to reverence even as saints, remembering what the
Psalmist says: — " Touch ye not mine anointed, and do not
evil to my prophets." (26)
3. Then the apostles said to Christ: — "Rabbi, eat. But
.He said to them, I have meat to eat which you know not,
(26) Ps. civ. 15.
ON THE CONVERSION OF THE SAMARITAN WOMAN. 307
— My meat is to do the will of Him that sent me, that I
may perfect His work.'' (27)
In which words He discovered in what great estimation
He held the fulfilling of the will of His heavenly Father,
which was the conversion of souls, since, being both weary
and hungry, instead of eating, He affirmed that His meat
was to "do the will" of His Father, yet not as He Him-
self would, but with great perfection and integrity. And,
although He was to taste of gall and vinegar, yet all this
seemed sweet to Him, seeing it was the will of Him whom
He so greatly loved.
Colloquy. — 0 sweet Jesus, grant me that my meat
may be to fulfil Thy will and not my own, fulfilling
perfectly that which Thou commandest, and swallowing
so greedily this meat of the soul, that I may forget
the meat of the body. Amen.
Hence, also, I will draw a holy fear, lest Jesus Christ
should say to me : — " I eat a certain meat which thou dost
not know;'' that is to say, "a meat which thou dost not
approve, nor like, and therefore thou eatest not of it with
me." For if I be disobedient to the law of Almighty God,
to His divine inspirations, and to the commandments of my
superiors, I know not, nor eat the meat which Christ eat,
and consequently I do not lead the life of Christ, for no
one can be united with Jesus Christ if he eat not the like
meat which Christ eat.
4. Finally, I will ponder how at this time the Samaritans
came to seek Jesus Christ, who received them with most
singular love, and preached to them the Kingdom of God;
and at their entreaty remained with them two entire days,
during which time He greatly refreshed Himself with this
spiritual meat, as many believed in Him, and that with
such certitude and assurance, that being convinced by His
(27) Joan. iv. 31.
30S MEDITATION XXVII.
divine reasons without having seen His miraculous mira-
cles, they said to the woman: — Now, "not for thy saying"
do we believe, but for that ourselves do " know, that this
is indeed the Saviour of the world," (28) not only of the
Jews, but also of the Gentiles, of which we have sufficient
testimonies.
Colloquy. — 0 heavenly master, who by the means
of Thy Catholic Church figured by this fervent
Samaritan, givest us to understand who Thou art:
give us the same likewise, by Thyself within the in-
terior of our hearts. Remain with us two entire days,
instructing us well in the two precepts of Thy holy
love, that by observing them from point to point, we
may come clearly to see that Thou art our God, our
Lord and our Saviour, to whom be honour and glory,
world without end. Amen.
MEDITATION XXVII.
ON THE WOMAN TAKEN IN ADULTERY ;— CHRIST'S DELIVERING HER FROM HEB
ACCUSERS, AND MERCIFUL FORGIVENESS OF ALL HER SINS.
POINT I.
Jesus preaching " early" to many people in the Temple,
"the Scribes and Pharisees bring unto Him a woman
taken in adultery, and they set her in the midst, and say to
Him: — Master, this woman was even now taken in adul-
tery. Now Moses, in the law, commanded that we stone
si.ch a one to death; but what say est Thou? And this
they said tempting Him." (1)
Here I am to ponder: —
1. First, the wonderful meekness of Christ our Lord, in
conversing with sinners, and His great mercy in pardoning
them their sins, since even His enemies, by the instiga-
(28) Joan. iv. 42. (i) Joan. viii. 3.
ON THE WOMAN TAKEN IN ADULTERY. 309
tion of the Devil, sought to set a snare to entrap Him,
making Him judge of this adulterous woman, presuming,
that of His mercy He would forgive her, contrary to the
law of Moses, changing or correcting somewhat of the law,
that so they might take occasion to accuse Him of being
contrary to Moses and the law; or if He condemned her,
then to publish abroad every where that He was not so
merciful as He appeared. Whence I will draw great joy
for having so meek and so merciful a Saviour and master,
saying : —
Colloquy. — I rejoice, 0 my Saviour, at Thy wonder-
ful meekness and Thy mercy, desiring to make there-
of a snare, not to tempt Thee like the Pharisees, but
to attract Thee into my heart, that Thou mayest take
compassion on me, and mayest pardon my manifold
and most grievous sins. Amen.
2. The second shall be to consider the subtlety of Satan,
and of his ministers, in tempting the just, setting snares for
them in the virtue which they prize most, and drawing them
all, by extremes, into the contrary vice, treading the law
of Almighty God underneath their feet, under the colour
of this virtue. Him that is inclined to too much mercy
they tempt, that under the colour of mercy he may
violate the laws of justice. — Him that is very zealous they
tempt, that under the pretext of zeal he should use ven-
geance against the law of meekness; for which reason it is
needful to know how to join all virtues together, without
prejudicing the other, after the imitation of Almighty God,
of whom David said: — "Because of truth, meekness, and
justice, Thy right hand shall conduct thee wonderfully.''
(2) And in another place, says: — "Mercy and truth have
met each other, justice and peace have kissed. "(3)
Colloquy. — 0 most wise master, teach me how to
(2) Ps. xliv. 5. (3) Ps. lxxxiv. 11.
310 MEDITATION XXVII.
link together virtues with such dexterity, that com-
plying perfectly with the one I fail not in the per-
fection of the other. Bring me into the "cellar" of
Thy precious "wines "(4) ordaining Thy charity in
me, that I may so drink the affections of one virtue,
that my judgment be not troubled to prejudice
another. Amen.
POINT II.
" Jesus bowing Himself down, wrote with His finger on
the ground."(5)
1. Here I am to ponder the causes, together with the
mysteries of this writing.
i. Jesus Christ our Lord, bowed down Himself to write
■on the ground, like to a man ivholly pensive, to signify that
He made but little account of such a demand, because it
did not then concern Him to judge of such causes in ex-
terior judgment, nor did He at all desire to intermeddle
with them, more than with that young man, who besought
Him to will his brother to divide the inheritance with him,
saying, " Man, who hath appointed me judge or divider
over you ?"(6) to give us to understand that which St. Paul
afterwards said: — "No man being a soldier to God, en-
tangleth himself with secular business.'' (7)
ii. Christ our Lord, beholding the fury with which they
came, and would presently condemn that poor woman, be-
gan leisurely to write on the ground ; to teach them that
in important matters, on which the honour and life of our
neighbour depends, we must not proceed with passion and
precipitation, but with pausing, and maturity, thinking
of them, — writing, reading, and understanding all that
passes, for men easily deceive themselves, in judging
the actions of their neighbours : and for this very reason
(4) Cant. ii. 4. (5) Joan. viii. 7. (6) Luc. xii. 14.
(7) 2 Tim. ii. 4.
ON THE WOMAN TAKEN IN ADULTERY. 311
our Lord said to Abraham, " the cry of Sodom and Go-
morrah is multiplied, I will go down and see whether it
be not so.''(8)
And of this advice I will profit, to judge of nothing
rashly, although others say to me that it is certain, until
I myself am well instructed in the truth.
iii. " He wrote with His finger upon the ground," to
bring to their memory, that He was the self-same Almighty
God, who, with His finger wrote the law of Moses on tables
of stone; so that He knew and well understood all those
who brake the same with perverseness, whom He was to
write, as Jeremias says, in the earth, and not in heaven,
because they were departed from Almighty God, and for-
sook "the vein of the living waters'' (9) of His grace: and
consequently He wrote them on the earth, because accusing
this woman, they broke the law, breaking it in the man-
ner of accusing her, and in the perverse intention which
they had to surprise the judge.
Colloquy. — O most just judge, who searchest the
inward hearts of men, write in mine with Thy finger
Thy holy law, that I may fulfil it perfectly, that I
come not like the damned to be written in the earth,
but like the saved to be written in heaven. Amen.
2. Lastly, I may reflect — not on that which Christ our
Lord wrote, since it cannot be known, nor would the
Evangelist express it — but on that which it may be believed
that He wrote, fitting to the present purpose, such as
that which He said of the hypocrite : — " Why seest thou the
mote that is in thy brother's eye, and seest not the beam
that is in thine own eye?"(10) Or else He wrote the sins of
these accusers, for which they deserved to be written in
the earth. But they were so blinded with their passions,
(8) Gen. xviii. 26. (9) Jer. xvii. 13. (10) Mat. vii. 3.
312 MEDITATION XXYIT.
so drunk with envy in accusing this woman, and in bring-
ing to pass their wicked purpose, that they took no heed
at all of the writing: (11) for if they had, perhaps In
reading it they would have trembled, as king Baltasar
did when he saw the fingers which wrote upon the wall
his doom and the sentence of his damnation. (12)
Colloquy. — 0 heavenly master, enlighten the eyes
of my soul, that I may see the beams of my sins,
without meddling rashly in the sins of others, and
quicken my spirit to make it understand bitter things
which "Thou writest against me "(13) in this life,
that so I may amend in good time, and finally obtain
life everlasting. Amen.
POINT III.
The scribes and Pharisees persevering in their demand,
" Jesus lifted up Himself, and said to them : He that is with-
out sin among you, let him first cast a stone at her. And
again, stooping down, He wrote on the ground, but they
hearing this, went out one by one, beginning at the
eldest."(14)
1. First, here is to be considered, the prudence, and
integrity of Christ our Lord in this His answer, because
without either infringing the law, or condemning the wo-
man, He confounded her accusers, and this with great
equity: which He signified by lifting "up Himself," when
lie pronounced the sentence. He did the same when they
asked Him if it were lawful to give tribute to Ca?sar,
answering them: " Render to Csesar the things that are
Caesar's, and to God the things that are God'sJ'(15)
Hence I will draw affections of great joy, for the
heavenly prudence of Christ our Lord, beseeching Him to
grant me that part of this virtue, which is called writing,
(] 1) S. Amb, ep. 67. S. Jer. lib. ii. cont. Pel. (12) Dan. v.
(IS) Job. xiii. 26. (14) Joan. via. 7. (15) Mat. xxii. 21.
ON THE WOMAN TAKEN IN ADULTERY. 313
by which I may defend myself against the crafts and sub-
tleties of the Devil, and against the malice and calumnies
of wicked men.
2. Our Lord Jesus Christ, by means of this sentence,
revived the spirits of these accusers, awakening and renew-
ing the remembrance of their own sins, which they had
forgotten, and cast at their backs, that seeing their own
sins and the accusation of their own conscience, they might
cease to accuse this poor woman: for reason requires
that he that will condemn another, ought not to be cul-
pable of the same crimes which he imputes to them, or
of others greater ; also that all may learn to have com-
passion on sinners, since they are sinners themselves, as
well as they ; and that myself may easily fall into the same
sin into which my neighbour is fallen: for this reason it
is most unjust that I should throw at him stones of mur-
murings, calumnies, or other injuries, which I would not
that others should throw at me.
.'3. Christ our Lord, " again stooping down, wrote on
the ground" to give them an opportunity of doing that
which they wTere to do, leaving them in the hands of their
own consciences, that thence they might hear their own
sentence. But those miserable men, although they knew
full well their faults and were confounded at them, yet
they would not confess themselves before Jesus Christ,
and ask pardon for them, but shamefully withdrew them-
selves from His presence. By which we may see how
terrible is the torment of our own conscience, and how it
dreads to find itself before this supreme judge; where we
may remark, the difference that there is between sinners :
for some, obstinate in their sin, although they both know
it and are ashamed of it, yet will not confess it, but fly
from God, and would willingly hide themselves from Him,
as Adam did, after he had sinned ; but others, touched
314
MEDITATION XXVII.
with divine grace, approach Almighty God to obtain for-
giveness, like the Publican.
Colloquy. — 0 most merciful Father and most just
judge, although I know my faults, yet seek I not to
fly from Thy presence, as did these sons of the earthly
Adam, imitating this their own father: but, 0 Lord,
because I am a sinner I come to Thee, as the sick
man to the physician, confessing my sins with shame,
that so it may please Thee to grant me full forgive-
ness and pardon of them. Amen.
4. These miserable Pharisees, although they came
united together with one common consent against Christ
Jesus, yet fled not away together, but " one by one,'' first
one, then another, because every one of them was so
ashamed of his sins, that without making any account of
his companion, he fled and forsook him, " beginning with
the eldest,'' — because as they were greater sinners, so
malice and shame wrought sooner this effect in them, to
begone. Whence I wili gather how great the shame will
be, which I shall have in the hour of death and of judg-
ment, and the little succour and comfort I shall receive
from those Avhom I took for companions of my wicked-
ness: and with this consideration, I will carefully attend
to the business of my salvation, retiring from all kind of
wicked company, to join myself to Jesus Christ our Lord
and Saviour, on whom depends both my temporal and
eternal felicity.
POINT IV.
" Jesus lifting up Himself, said to the woman, Where
are they that accused thee, hath no man condemned thee?
who said, No man, Lord; Jesus said, Neither will I con-
demn thee; go, and now sin no more." (16)
1. Christ our Lord lifted up Himself twice from whence
(1G) Joan. viii. 10.
ON THE WOMAN TAKEN IN ADULTERY. 315
He had stooped to write on the " ground." Once to be-
hold the Pharisees, and to confound them with justice. — •
The other, to behold this woman, and to set her free by
means of His mercy : for the eyes of Almighty God be-
holds rebellious sinners to chastise them; and contrite sin-
ners to pardon them ; and in the one and in the other,
. He is right, just, and holy, as David says. (17) But as
soon as He had beheld the Pharisees, He forthwith bowed
Himself down that He might not see them, as being un-
worthy of His sight, and as a people who departed from
His presence, unworthy of it: but He beheld this woman
with the eyes of His mercy, and sent her away with a
happy sentence, because she was contrite and humble of
heart.
Colloquy. — 0 most sweet Jesus, vouchsafe, I be-
seech Thee, to look upon me with these eyes of mercy,
and never to withdraw or divert them from me, since
it depends on Thy merciful looks, that I never with-
draw myself from Thee. Amen.
2. This woman being delivered from her accusers, and
standing all " alone'' before Jesus Christ, had great com-
punction for her sins, blushing with shame for having com-
mitted them, and expecting the sentence of our Lord, be-
fore whom her accusers had brought her. But He com-
forted her saying, " Where are thy accusers, hath no man
condemned thee?'* As if He had said, "It is from me thou
hast received this benefit, that thy accusers are departed,
and have left thee free. And since they condemn thee
not, I will not be more cruel than thy accusers, and there-
fore neither do I condemn thee, because I am not come to
condemn sinners, but to save them ; wherefore depart in
peace." By which words He set her free, not only from
temporal but from eternal death, pardoning her all her
(17) Ps. xxxiii, et cxliv.
31G MEDITATION XXVII.
sins: for the works of Jesns Christ our Lord were most
perfect, so that saying He would not condemn her, was un-
derstood, that He neither condemned her with temporal
condemnation, nor with eternal, but that He absolved her
from the sin, for which she had deserved both the one and
the other.
Colloquy. — O most sweet and most merciful Jesus,
the rampart and the refuge of sinners, how shall f,
O Lord, repair the love and care which Thou takest
of me? Who will be so hardy as to accuse or condemn
me, if Thou dost justify me and free me? (18) How
shall I not trust in Thy mercy, since in Thy presence
all my misery wholly vanishes? Thou deliverest me
from the calumnies of men, (19) and from the ac-
cusations of my enemies, pardoning me so liberally
my offences, that there is no cause to impose the pains
of condemnation upon me: and Thy mercy is so
ample that I will never cease to praise and serve Thee.
3. The last word which Jesus Christ our Lord spake to
this woman was: — " Go now, and sin no more;" as if He
had said, " Since I have delivered thee from this danger,
know that it is not that thou shalt therefore live at thy
liberty as thou hast lived hitherto, but that thou lead a
temperate, clean, and chaste life, returning no more to thy
accustomed sin;" and it is to be believed, that even as her
accusers never after came against her to accuse her, be-
cause Christ our Lord would have it so, even so she never
returned to her former dissolute life, but persevered in the
service of Almighty God, not now for fear of chastisement,
but for the love of Him who had done her so great a
good, to whom be all honour and glory, world without end.
Amen.
(18) Rom. viii. 33. (19) Pg. cxviii.
ON THE CONVERSION OF ZACHEUS. 317
MEDITATION XXVIII.
ON THE CONVERSION OF ZACIiEUS, CHIEF OF THE PUBLICANS.
POINT I.
Jesus entering into Jericho, behold a " man named
Zacheus, who was the chief of the publicans, and he was
rich; and he sought to see Jesus who lie was, but could
not for the crowd, because he was low of stature, and run-
ning before, he climbed up into a sycamore tree, that he
might see Him, for He was to pass that way." (1)
1. Consider the beginning of the conversion of this man,
rich and powerful amongst the people, though he was an
egregious sinner, and exceedingly covetous, even the first
and principal of the covetous usurers, who amongst the
Hebrew people were held and reputed for notorious sin-
ners. His first grace was a desire with which Almighty Gud
inspired him to see Jesus Christ, and to know Him, imagin-
ing that this sight alone would be profitable to him. In which
really he was not deceived, for the first beginning of all our
remedies is, to see Jesus Christ with a lively faith, and to
know Him in the manner wherein He conversed and lived
in this world, (figured by Jericho,) beholding Him poor,
meek, humble, and crucified for us, the only sight of which
invites us to forsake our sins and covetousness.
Colloquy. — 0 good Jesus, give mc an efficacious
desire to see Thee in this manner: for if the sight
only of the brazen serpent erected upon a pole, (2)
was sufficient to heal the bitings of real serpents, far
(1) Luc. xix. 2. (2) Num. xxi. 7.
318 MEDITATION XXVIII.
better were it for me to behold Thee, God and man,
fastened to the cross under the figure of a sinner,
that so I may be healed of all my sins.
2. Ponder the efficacy of this desire of Zacheus, and the
diligence he used to accomplish it, treading under foot the
honour of the world, and all that men might say, when
they saw so rich and leading a man running like a child,
getting upon the top of a tree, where it is to be believed
that the passers by laughed at him, especially as he was so
little. By this example I will learn, that when God shall
inspire me with good desires, I am not to resist them from
motives of human respect, when I ought to make them
efficacious for my salvation; but like Zacheus, I should
ascend upon the sycamore, (which is a wild and savage fig
tree,) treading under foot the favours of the world, honours,
(3) and riches, to embrace that which the world esteems
folly, which is the cross of Jesus Christ. (4)
Colloquy. — 0 good Jesus, who for the love of me
didst mount up on the tree of the cross, where Thou
wast despised and mocked by men : grant me grace to
mount up on this tree, which is the tree of wisdom to
the elect and of foolishness to worldlings : for I am
sure that if I mount on it spiritually, Thou wilt behold
me with the eyes of mercy, as Thou didst behold this
Zacheus. Amen.
POINT II.
Jesus drawing nigh to the place where Zacheus was,
beholding him, said to him: — "Zacheus, make haste and
come down, for this day I must abide in thy house."
Ponder here the infinite charity and mercy of Christ our
Lord, which shines in this work, accomplishing the desires
of this publican, not only by suffering Himself to be seen
by him, but by offering Himself to go with him, a thing
(3) Theoph. Greg, xxvii. Mor. c. 27. (4) 1 Gor. i.
ON THE CONVERSION OF ZACHEUS. 319
which we read not that He did at any other time, every
word of which has its particular mystery to be considered.
1. He calls him by his name, "Zacheus.'' to show him that
He knew him well, though He had never seen him, knew
his name, and had written him in the book of everlasting
life, desiring to supply that which was wanting to his
name, for Zacheus signifies "pure" or "justified;" but he
unjustly usurped this name, being unjust and wholly sin-
ful, nevertheless, Jesus Christ calling him, he began to
purify himself, so to become pure and just.
2. He commanded him to ''make haste and come down,"
to signify the desire He had to hasten his justification, and
that He would not lose a moment of time, nor the occasion
that was offered to justify him, before his good desire
should grow cold. Teaching those who are engaged in
the conversion of souls, that seeing them touched by Al-
mighty God, they are to hasten to accomplish their desires,
before the north wind of temptation freeze them, or the
summer of persecution wither them. For the selfsame
reason it is the pleasure of our Lord Jesus Christ, that I
execute promptly and fervently such desires as He inspires
me with; and that if I be in a high place, I must abase and
humble myself; if I be hindered or withheld, I must ad-
vance and run with alacrity to accomplish that which He
commands me.
Colloquy. — 0 my Saviour, who hast taken upon
Thee the name of one who hastens: hasten, I beseech
Thee, to justify me and all such sinners as Thou haist
touched with Thy inspiration, moving them with
such efficacy, that they may forthwith obtain Thine
abundant grace. Amen.
3. He says: — " For this day I must abide in thy house."
He said not to-morrow, or another day, but " this day," for
320 MEDITATION XXVIII.
He desires not that good resolutions be deferred until to-
morrow if they can be accomplished that present day, be-
cause the present day is certain, and that of to-morrow
most uncertain, and so He wills that to-day with diligence
and fervour we treat of lodging Him, because perhaps to-
morrow we would and cannot, or perhaps He will pass
further, and will leave us there, for having omitted the
opportunity which He offered us.
Colloquy. — Wherefore, 0 my soul, if thou hearest
to-day the voice of thy Lord who calls thee, "harden
not" (5) thy "heart," for He that calls thee to-day
perhaps will not call thee to-morrow: if therefore to-
day lie offer Himself to dine in thy house, and that
thou dost not receive Him. perhaps He will not come
when thou shalt afterwards call and invite Him.
4. This word, " I mustf is the most noble and royal of
all the rest: — " I must abide this day in thy house."
Colloquy. — 0 sweet Jesus, this much more imports
Zacheus, than it does Thyself, for Thou art our God,
who "hast no need of" any of our "goods;" (6) and
if one deny his house to Thee, Thou canst find a
thousand who will gladly receive Thee : as to Zacheus,
if Thou do fail him, all good will be wanting him.
Wherefore then sayest Thou that it imports Thee to
be "this day" in his house ? The love, 0 my Lord,
which Thou bearest to us, makes Thee to say that
that imports Thee which imports us, undertaking both
our weal and our woes, as if they were Thine own.
Since then it so imports Thee to enter into my house,
come thither, Lord, and enter therein, because Thy
entrance much imports me, and my importance Thou
hast taken for Thine.
5. Finally, He says that it imports him " manere" to
" abide" there, that is to say, to make His residence there,
(5) Ps. xciv. 8. (6) Ps xv. 2.
ON THE CONVERSION OF ZACHEUS. 321
until such time as He has done there all that which He
intends to do, for that which so much imports Jesus
Christ He does not in passing, but in abiding; and
although He wants to be invited and pressed to come, yet
He is not in a hurry to depart, if He be not driven out of
the soul into which He has entered.
Colloquy. — 0 Son of the eternal Father, together
with whom Thou comest into the soul of him that
loves Thee, and abidest there :(7) come, Lord, into my
soul, and make therein Thy residence in such a
manner that Thou never forsake her, and that she
likewise be never so sinful as to expel Thee. Amen.
POINT III.
Zacheus understanding this, "made haste and came
down, and received Him with joy." "And when all
saw it, murmured saying : That He was gone to be a guest
with a man that was a sinner." (8)
1. Ponder the obedience of Zacheus, so prompt, joyful,
and punctual to perform what Jesus Christ commanded
him. Before he esteemed himself unworthy, and was
afraid to be so bold as to invite Him, contenting himself
only with seeing Him; but seeing His modesty and His
affability, and hearing those endearing words which He
spake to him, filled with joy, and expelling all fear and
human respect, he obeyed Him, and lodged Him. Hence
I will learn punctually and cheerfully to obey the voice of
Almighty God whensoever it calls, as He says in the
Apocalypse, " at the gate" (9) of my soul, willing to enter,
lodge, and to sup with Him; for if I be slothful, that
perhaps will arrive to me which happened to the spouse,
who having lingered over long, when she came to the
" door," (] 0) her well-beloved was passed further.
(7) Joan. xiv. 17.
(8) Luc. xix. 7. (9) Apoc iii. 20. (10) Cant. v. 6.
Vol. ill.— 21.
322 MEDITATION XXVIII.
2. Ponder the ignorance and malice of those who " mur-
mured" at this action of onr Lord Jesus Christ, rashly
judging and condemning Him, as one indiscreet and
ill-advised, to lodge in the house of a sinner, because these
ignorant and proud murmurers understood not the end
which induced and moved Him to it, esteeming the publi-
can unworthy of the presence of Jesus Christ, who in this
was only exercising a duty of His office, for it is not unbe-
coming that the physician should go into the house of the
sick, to visit and heal him ; all notwithstanding murmured
at this, for one beginning to murmur, it presently passed
to another. But our Lord Jesus Christ, although He
heard these murmurings, and knew that at other times
they had murmured against Him for the same conduct,
made no account of it, and omitted not to converse
amongst sinners to gain them to Him, but said, that "they
that are in health need not a physician, but only those
that are sick" and ill at ease.
Colloquy. — 0 sovereign Physician, who art come
down from heaven to call to repentance, not the just
but distressed sinners, who stand in need of it: come
and vouchsafe to visit my diseased soul, to heal it with
Thy holy grace. Amen.
POINT IV.
" Zacheus standing, said to the Lord, Behold, Lord, the
half of my goods I give to the poor; and if I have wronged
any man of anything, I restore him fourfold." (11)
1. Consider the most perfect conversion of this sinner,
pondering first, how our Lord Jesus Christ, before or after
meat, conferred with him, persuading him to change his
life, which he did by such lively reasons, that they wholly
altered and changed his heart. Where we may learn how
(11) Luc. xix. 8.
ON THE CONVERSION OF ZACHETJS. 323
to treat with sinners on the like occasions, receiving from
them the food of our bodies, and returning to them that
of the soul for their salvation.
2. These effectual resolutions of Zacheus, which he made
to accomplish and perform what he had purposed. He
said not, I will give, I will pay, but " I give" I pay, and
execute the same immediately; this was even as certain as
a thing already done, after the manner that David said:
"In the morning I put to death all the wicked of the
land;"(12) because he purposed so effectually to perform
it, that he held it as already done. With this efficacy I
ought to purpose (God's grace assisting me) to amend my
life in such a manner, that I begin immediately to renew
it, saying with David: "Now have I begun:" and then to
add, " This is the change of the right hand of the Most
High;"(13) because, if I say unfeignedly that I will begin
at once, the change of the heart will suddenly ensue, the
hand and interposition of the Almighty power, favouring
and assisting me with His grace.
3. Nevertheless, we may further ponder the efficacy of
this purpose, as being not an easy but a difficult thing, and
not a thing only obligatory, but also voluntarily and of
counsel ; for being very rich, and wedded to his wealth, of
which the greatest part was ill-gotten, healed of his
avarice, he suddenly divided all his goods into two parts;
— ^giving the one "half" "to the poor," to redeem his
sins by alms, and with the other half paying that which
is by justice due to any man, restoring not only what he
took, but together with it four times as much, so to assure
himself the more to have made full restitution; and by
consequence left so little to himself, that it was in effect to
forsake all he had to follow Jesus Christ in all perfection.
(12) Ps. c. 8. (13) Ps. lxxvi. 11.
324 MEDITATION XXVIII.
Colloquy. — 0 Saviour of the world, Thou hast
most truly said, that although it were more easy to
make a " camel pass through the eye of a needle,
than for a rich man to enter into the Kingdom of
heaven," nevertheless " with men this is impossible,
but with God all things are possible." (14) 0 how
" possible," how easy and sweet a thing was it to this
rich man, assisted by Thy grace, to despoil himself so
soon of all he possessed, the better to pass through
the strait gate of penance ! Vouchsafe, Lord, to make
that possible to me by Thy grace, which is impossible
to my feeble nature. Amen.
4. To conclude, Zacheus made not this recital before our
Lord for vainglory or Pharisaical ostentation, but out of
humility, and a desire to be directed by Him in what he
ought to do, and that He would approve of his resolution,
if He found it good; teaching us by this example to give
an account to our confessors of the like resolutions, to
walk with the more security and assurance in that which
is good: especially we ought to present the same to God
Himself, saying: — "My Lord, I have undertaken these
resolutions by the help of Thy grace, if it please Thee that
I accomplish them, vouchsafe to assist me: because he
that has begun a good work, ought to finish aiid bring it
to perfection."
point v.
Jesus Christ answered to Zacheus: — " This day is sal-
vation come to this house, because he also is a son of Abra-
ham; for the Son of Man is come to seek and to save that
which was lost." (15)
1. In this answer our Lord approved this desire of Zach-
eus, and sanctified not only him, but also his whole family:
because, He who is the true salvation, entering into any
(14) Mat. xix. 24. (15) Luc. xix. 9.
ON THE CONVERSION OF ZACHEUS. 325
house, saves and sanctifies all, taking it for His own, which
He did, by means of the head, who was Zacheus, to dis-
cover to us the force and efficacy of good example ; for as
Zacheus converted himself to Jesus Christ, so all his ser-
vants, and those of his family did the same: and, perhaps
this was the reason why our Lord said, that " salvation"
was "come to" that "house," because Zacheus was the
son of Abraham, and a follower of his faith, obedience, and
liberality, and so was followed and imitated by all his
family. This teaches me to give good example to all,
since our Lord ordinarily makes use of such to convert
others. True it is, that the principal cause of all this
good, was, that which our Lord Jesus Christ added;
because the " Son of Man is come to seek and to save that
which was lost," as we shall show in the forty-ninth
meditation of the lost sheep.
2. All that hath been said in this history may be
applied to holy communion in the following way.
i. First, as Zacheus greatly desired to lodge Jesus Christ
within his house, but had not the boldness to entreat Him,
esteeming himself unworthy of so great a good, which
desire incited our Redeemer to offer Himself, who is better
invited by our desires than by our words ; even so ought
I to have ardent desires to receive Jesus Christ in this holy
"Sacrament, and to procure, like Zacheus, first to see Him
with the eyes of faith, pondering the infinite good which
He did in this world, in all places where He entered.
ii. And next I will ascend upon the tree of the cross,
embracing some mortifications, which may induce our
Lord to be pleased to lodge in my soul.
iii. Then I will imagine that He said to me these loving
words: — " Make haste and come down, for this day I must
abide in thy house:'' (16) pondering that before He enter,
(16) Luc. xix. 5.
326 MEDITATION XXVIII.
He desires that I myself, with great alacrity and fervour,
should first enter, to make ready, sweep, and clean the
same by confession, and deck and adorn it with virtues
suitable for harbouring such a guest, wondering that so
great a Lord used such a word as, that " He must this day
abide in my house," I being one so wretched and so misera-
ble. From thence I will collect, that, although He comes
to invite me in this Sacrament, imparting to me the gifts
of His grace, yet, notwithstanding, He comes, that I
should likewise, with Zacheus, invite Him : and the ban-
quet which He most desires, is, that I should stand in His
presence with inflamed affections of love, of thanksgivings,
of praise, and of jubilation, with great hope that He will
make me safe and sound by His holy entrance.
iv. Finally, I will make great offers to this our Lord,
with effectual resolutions to serve Him in the works of
mercy and justice; not only in those that are of command,
but also in those that are of counsel, offering to Him all
that I have, and myself also, since He gives Himself to me,
and in presenting Him these resolutions, I will beseech
Him to approve them.
Colloquy. — 0 sweet Jesus, since Thou vouchsafest to
enter into my poor house by the gate of this sacra-
ment, say to it with Thy Almighty word: — " This day
is salvation come to this house;" sanctify the family
of her feeble powers and faculties, that Thou mayest
take delight to dwell in it, world without end. Amen.
ON THE WOMAN OF CANAAN. 327
MEDITATION XXIX.
ON THE WOMAN OF CANAAN, WHOSE DAUGHTER OUR LORD JESUS CHRIST
DISPOSSESSED OF A DEVIL.
POINT I.
As Jesus passed through the quarters of Tyre and
Sidon, a pagan " woman of Canaan" knowing it, cried
out with a loud voice, saying: — "Have mercy on me, O
Lord, Thou Son of David; my daughter is grievously
troubled by a devil." (1)
1. Consider the virtues which are manifested in the
prayer of this pagan woman, to imitate them, because
they are most excellent.
i. The first was, a great faith and confidence, thinking
very highly of Jesus Christ, confessing Him to be her
Lord and the Messiah, so powerful as to expel devils, and
so almighty that there needed no more than His will to
command them; and so she says not, " Pray for me," but
" have mercy on me,'' and " help me," briefly proposing
her misery to Him, whom she believed able to apply a
sure remedy.
ii. The second was, a great charity, which made her
consider her daughter's miseries for her own; and so she
prayed, not in the name of her daughter, but in her own
name, saying: — "Have mercy on me,'' and "help me.''
iii. Thirdly, her humility appeared likewise in this, per-
haps she attributed it more to her own sins, than to the
sins of her daughter, that she was tormented by the Devil.
In these two virtues the saints become remarkable, making
their neighbour's evils their own ; the father those of his
children; the superior those of his subjects; and the sub-
(1) Mat. xv. 21. Marc. vii. 26.
328 MEDITATION XXIX.
jects those of their superiors: confessing that their sins
are likewise the cause of the evils that others suffer.
From this humility also sprung the respect with which she
prayed: for, as St. Mark says, she "fell down at His feet,
and reverently adored Him.'' In short, she prayed with
great affection and constancy, as her cries well witnessed,
which proceeded from the bottom of her heart, and the
pursuit which she made after Jesus Christ, running after
Him and redoubling her petitions.
2. With these virtues I ought to accompany my prayers,
and when I find myself tempted with any kind of pride,
gluttony, or anger, falling down at the feet of Christ, I
will say to Him, once and oftentimes: — " Lord, Thou Son of
David, have mercy on me,'' for my soul is grievously
troubled by the " devil'' of pride. " Help me,'' have pity
on me, and deliver me. And after the same mariner, when
I see any one of my neighbours that belongs to me, turn-
ing vicious, feeling his misery as it were my own, I will
say to our Saviour: — ■
Colloquy. — " Son of David have mercy on me,"
because the soul of my brother is grievously "tor-
mented by the Devil;" help me therefore, for in
having compassion on him, Thou hast compassion on
me, inasmuch as his misery is mine, and my sins are
the cause of what he suffers.
POINT II.
" Jesus answered her not a word," but she, persevering
in her cry, He said to her: — "It is not good to take the
bread of the children, and to cast it to the dogs ;" that is
to say, That the benefits done to the Jews, who are the
children of God, were not due to the Gentiles, who were
unknown dogs; to which she replied; "Yea, Lord, for
ON THE WOMAN OF CANAAN. 329
the whelps also do eat of the crumbs that fall from the
table of their master s."(2)
1. Here we may reflect on what Christ our Lord did in
this case : and what the Canaanite did.
First, Christ our Lord held His peace, as making no ac-
count of the petition of this woman, not from contempt,
but that by this delay her desire and affection might the
more increase, and passing further, made show to deny
her what she demanded, calling her dog, and unworthy of
the favour which she asked; which He did to prove and
humble her, and the better to dispose her to receive what
she asked. For the humiliation sent by Almighty God,
as S. Bernard says, (3) is a sign that He will hear us, and
is also a mark that He finds a suitable vessel; for He is
wont to give immediately to the weak that which they
demand, as to little children; but to the strong, whose
virtue He has tried, He proves them with delays, and
with sharp answers, as He proved His Blessed Mother at
the marriage ; that by this example we may learn not to
trouble ourselves, though we are not heard as soon as we
desire.
2. Consider the virtues in which Jesus Christ our Lord
proved the Canaanite, which are the true touch-stones of
the rest; viz., patience, humility, and perseverance, which
this Canaanite exercised admirably, and with great pru-
dence.— i. For although she heard words so harsh and
bitter, she did not grow angry, nor complain, nor murmur
against Christ, nor yet desist in her demand, but persevered
in it with singular constancy. — ii. She confessed with rare
humility, what she was, saying: — "Yea, Lord, lam a
dog and a pagan, and what is yet more, an unprofitable
dog." But then she went on to say, that " the w helps
also eat of the crumbs which fall from the table of their
(2) Mat. xv. 26. v3) Seim. 34. in Cant.
330 MEDITATION XXIX.
masters;" and yet she did not say she was worthy of
these, and so did not ask that so much as any " crumbs"
should be given to her, but held her peace, referring all
to the liberality and mercy of our Lord. — iii With great
prudence, from the self-same words of our Lord Jesus
Christ, and from her own baseness, drawing reasons to
obtain what she sued for, as if she had said : " If I be a
dog, masters likewise nourish not only their children, but
also their dogs with the crumbs that fall underneath their
table." With this spirit will I say to Christ our Lord:
Colloquy. — 0 King of heaven, who art set in Thy
Kingdom at the table of Thy glory, giving abundantly
to all Thy " children " to eat : Thy " table, " Lord,
resembles not that of the avaricious rich glutton, of
the "crumbs" of which there was none to give any
to the begging and hungry Lazarus, for though Thou
art rich, Thou art not avaricious but liberal, not
sparing, but bountiful and prodigal. I come therefore
before Thee as a little dog, waiting for some little
morsel of that bread which falls from this table for
those who live beneath on earth. I confess, O my
Lord, that what is " holy" ought not to be given " to
dogs," (4) when they require it to profane and tread
it under their feet : but I, 0 my God, desire the same,
that I may cease to be a dog : and so I crave that
celestial bread which hath the virtue of turning dogs
into Thy true children. Give me some " crumb " of
this blessed bread, although I do not deserve it, since
Thou art so liberal in imparting what Thou hast to
those of Thy household. Amen.
POINT III.
Then Jesus answering, said to her: — " O woman, great
is thy faith, be it done to thee as thouwiltS' — "for this say-
ing, go thy ways, the devil is gone out of thy daughter : —
(4) Mat. vii. 6.
ON THE WOMAN OF CANAAN. 331
and she immediately departed, and her daughter was cured
from that hour." (5)
1. From which we may gather how great is the pleasure
which Christ our Lord takes in a humble, patient, and con-
fident soul, how greatly He praises it and exalts it, and how
He satisfies its desire, granting it all it requires ; which
affection He well declared by this exclamation, saying: —
" O woman, great is thy faith." O how great was it,
since a God so great styled it great. The very apostles
Christ often called men of "little faith," and this Canaanite
He calls a woman of " great faith."
Colloquy. — O my Lord, give me this greatness of
a lively faith, and of an assured confidence in Thy
bounty, by which I may become agreeable to Thee.
Amen.
2. I will likewise reflect how much Almighty God
praises and honours those who have this greatness of faith,
because they honour and glorify by it Almighty God,
esteeming highly His bounty, and relying wholly upon His
providence, it being the property of Almighty God to
honour those who honour Him.
3. Finally, we are to note these words : — " For this
saying, Go thy way, the devil is gone out of thy daugh-
ter." (6) In which Chiist our Lord attributed the driving
forth of the devil to the humble answer of the Canaanite,
for humility terrifies the very devils, and makes them fly
out of bodies and of souls.
Colloquy. — 0 my Redeemer, put into my heart and
my mouth words of true humility, with which in
virtue of Thee I may banish from my own soul, and
from my neighbour's, all the devils who torment them,
that being set free from their servitude, we may servo
Thee in justice and holiness. Amen.
(5) Matt. xv. 29. (6) Marc. vii. 28.
332 MEDITATION XXX.
MEDITATION XXX.
ON THE CENTURION, WHOSE SERVANT CHRIST OUR LORD HEALED.
POINT I.
A Centurion who dwelt in Capharnaum, having his
servant, whom he loved exceedingly, sick of the palsy, not
presuming to appear in person before our Lord Jesus, nor
to request Him to come to his house, sent to Him by some
of the ancient of the people this request: — " Lord, my ser-
vant lies at home sick of the palsy, and is grievously tor-
mented." (1)
1. Consider, first: —
i. The piety of this Centurion, so solicitous for the health,
not of his son, as the Canaanite, but of his servant and
slave, loving with charity even the least, besides other good
works which he did, repairing the synagogue, and doing
much good to the Jews, though he himself was a Gentile.
ii. His profound humility, holding himself unworthy to
appear before Christ our Lord, and to go in person to the
place where He was, judging himself so bad, and Jesus
Christ so good, that He was not worthy to come before
Him ; and although the messengers said to Christ that he
was deserving of having granted to him what he requested,
for the many " good works he had done to them, yet he,
forgetful of these works, considered himself wholly un-
worthy.
iii. His great faith and confidence, contenting himself only
to manifest to Christ the misery of his servant, who was
sick of the palsy, and sore tormented, believing that He
had power to heal him, although absent, and believing Him
(1) Mat. viii. 6. Luc. vii. 3.
ON THE CENTURION. 333
to be so merciful, that it was sufficient to present to Him
the bare necessity, without requiring Him to redress it.
2. Whence I will learn the manner how to act with Christ
our Lord, which is not so much with words as with affec-*
tions ; not in approaching Him presumptuously, but rather
in retiring humbly from Him, because this manner of
retiring is in reality approaching to Him. And on this
account it is that St. Matthew says, (2) that the centurion
" came to" Christ our Lord, to give us to understand, that
we come not nor approach to Christ by the motion of the
body, but of the spirit, that is, with actions and affection
of faith and confidence, of humility, reverence, and of
charity.
Colloquy. — 0 God of my soul, give me light to
know myself, as Thougavest this centurion, by which,
forgetful of any good which I may have done, I may
repute myself an unprofitable servant, and wholly
unworthy to appear in Thy presence : but yet not so
to withdraw myself by pusillanimity, that I cease to
approach to Thee by perfect charity. Behold, Lord,
that my servant, who is this body which serves me, is
sick of the palsy, very slothful in obeying the spirit,
and inapt and slow in the works of virtue, unless Thou
provide a remedy for my necessity there is no one
that can free me from it.
POINT II.
And Jesus said to him: — "I will come and heal him"
And walking towards the house of the centurion, as soon
as he heard the case, he sent to Him a second message,
saying: — Lord, I am not worthy that Thou shouldest enter
under my roof, for which reason I deemed myself unwor-
thy also to go where Thou wast, but only say the word,
and my servant shall be healed." (3)
(2) Mat. viii. 5. (3) Mat. viii. 7.
334 MEDITATION XXX.
1. Here consider, first, the great benignity of our Lord
Jesus Christ, and how much He favours the humble and
the little ones, beholding at a distance the powerful and
the proud. To the little king who besought Him to come
to his house to heal his son, although he was so powerful a
man, and came himself in person to request Him, He
answered harshly, taxing him of incredulity ; (4) but this
centurion, who by humility held himself unworthy to
make this request, He offered Himself to him, and de facto
went to his house, and yet not to heal his son, but his ser-
vant and slave.
Colloquy. — 0 humility, how great is thy power,
that so drawest the Son of God and movest Him to
come and to visit the house in which thou dwellest !
0 that my heart were thy habitation, that so the Son
of Almighty God might delight to enter, and to dwell
in it.
2. With this favour which Christ our Lord offered the
centurion, he did not grow haughty and proud, but more
and more increased in humility, rooting himself more and
more in the knowledge of himself, and in the faith of the
omnipotence of Jesus Christ, that He could heal his ser-
vant with pronouncing no more than one only " word," of
whom the holy Church took these words to repeat them
before communion. Which I will endeavour to repeat
these tw^o affections of humility and confidence, of rever-
ence and of lively faith.
Colloquy. — 0 Lord of heaven and of earth, who
am I that Thou shouldst come to my poor lodging ?
1 am not worthy of so great a good, nor is a house
so vile worthy to be the receptacle of so sovereign a
guest. It suffices, 0 Lord, that Thou but say one only
word to heal my soul, and to do in it whatsoever
(4) Joan. iv. 48.
ON THE CENTURION. 335
Thou wilt ; for saying, " Be light made, and light was
made :" (5) say to my soul, " I am thy salvation,"(6)
and she will immediately be healed : say to this ser-
vant, my body, that it arise whole, and it will presently
arise to serve Thee, and to serve me in all that shall
be pleasing to Thee.
3. The centurion, by this knowledge of himself, attained
other most excellent acts of virtue, extolling Christ our Lord
by words which he afterwards added: — " I am also a man
subject to authority, having under me soldiers: and I say
to one, Go, and he goeth : and to another, Come, and he
cometh ;" (7) that is to say : "I myself am an earthly man,
and in my situation am subject to others ; but Thou art a
celestial man, infinite God, and superior to all, and there-
fore I am not worthy that a Lord so high should come to
the house of a man so mean. — And if the soldiers and ser-
vants who serve me obey my word, much more all crea-
tures and all infirmities will obey Thy word, and in saying
to them Come, they will come, — and in saying Go, they
will begone." After the example of this centurion, by
what passes in me I will collect this admirable science (8)
of what God is able to do, rejoicing in His most excellent
power, saying: —
Colloquy. — I rejoice, 0 my Saviour, in that Thou
art the most supreme Monarch whom all obey, and
that Thy power is such, that saying efficaciously, "Let
this be done," all accomplish Thy commandment.
Give to me, 0 Lord, this power over my senses, that
commanding them anything in Thy holy service, they
immediately obey me : and saying to my imagination,
" Think not on this," it does not think it : and saying,
"I magine this," it immediately imagines it : saying to
(5) Gen. i. 3.
(6) Ps. xxxiv. 3. (7) Luc. vii. 8. (8) Ps. cxxxviii. 6.
336 MEDITATION XXX.
my appetites, "Love and desire this," they immediately
desire it, and saying, " Abhor this," they forthwith
abhor it, following in all things Thy most holy will. (9)
Amen.
POINT III.
Jesus hearing this, marvelled and said to them that fol-
lowed Him, " Amen, I say to you, / have not found so great
faith in Israel; and I say to you, that many shall come
from the east and the west, and shall sit down with Abra-
ham, and Isaac, and Jacob in the Kingdom of heaven, but
the children of the Kingdom shall be cast out into the
exterior darkness, there shall be weeping and gnashing of
teeth." And turning towards the messengers of the cen-
turion, He said:—" Go, and as he has ' believed, so be it
done to' him; and the servant was healed at the same
hour." (10)
1. Consider, first, the admiration of Christ our Lord as
to the exterior signs, to signify to us how humility, faith,
and such like heroic virtues, are so admirable, that it
seems sufficient to ravish in admiration even Him wdio
above all is most admirable; and a great deal more when
such virtues are found in captains, soldiers, and worldly
persons, drawing from thence great love and estimation of
these virtues.
2. Christ our Lord extolled the faith of this pagan cen-
turion, thereby to honour him, saying; That since His
preaching He had not found His like among the people of
the Jews, and thereby confounded those who, from their
position in society, ought to be more humble, pious, and
subject to Almighty God. I may draw from thence a great
fear of my ingratitude, in corresponding with the graces I
have received.
Colloquy. — 0 my King, permit not that having
(9) Cass. Coll. vii. c. 5. (10) Mat. viii. 10.
ON THE WOMAN HEALED OF AN ISSUE OF BLOOD 337
called me to Thy faith, and to be Thy child by grace,
I come to lose it through my fault, be disinherited
from Thy Kingdom, and be " cast out into exterior
darkness," from Thy light and from Thy friendship,
into the obscure lake of hell and damnation, where
there is nothing else but weeping and raging : 0 that
many from the East and West Indies might come to
Thy holy Faith, that Thy Church and Thy celestial
Kingdom might be peopled with many just :— but
suffer not, 0 Lord, that the faithful who are already
within Thy Church should go forth and be driven
from the Kingdom to which Thou hast called them.
Amen.
3. Christ our Lord fulfilled the desire of the centurion,
healing his servant with only one word, which He pro-
nounced, saying: — " Be it done to thee ;'' because, as David
says:—" God will do the will of them that fear Him."(ll)
Colloquy. — Let me then fear and reverence Thee,
0 my God, that Thou mayest fulfil my will, but in
this only, that I may always fulfil Thine. Amen.
MEDITATION XXXI.
ON THE WOMAN HEALED BY CHRIST OF AN ISSUE OF BLOOD.
POINT I.
" A certain woman who was troubled with an issue of
blood twelve years," " and had suffered many things from
many physicians, and had spent all that she had, and was
nothing the better, but rather worse, — when she heard of
Jesus, came in the crowd behind Him, and touched His
garment. For she said, ' If I shall touch but His garment,
I shall be whole;" wherefore, going behind Him, she
(11) Ps. cxliv. 19.
Vol. III.— zz.
338 MEDITATION XXXI.
touched the hem of His garment, and " was made whole
from that hour."(l)
1. Here I am to reflect, first, on the misery of this woman,
and the little remedy which she found in the physicians of
the earth, our Lord suffering this that she might have
recourse to the Physician of heaven, who is able to cure the
diseases that are incurable, as well of body as of soul, be-
cause to Him all things are possible. In the person of this
woman I will consider my own soul, which suffers an issue
of malignant blood, that is to say, of self-love, of greedy,
covetous, and inordinate affections ; an issue of pride, anger,
and of other innumerable sins and vices, which overtake
one another, and issue forth with such impetuosity, that
there is no remedy on earth to stop their furious torrent,
if God Himself vouchsafe not to stop it.
Colloquy. — 0 most sovereign and most powerful
Physician, behold this issue of bloody sins which I
suffer : and since on earth there is no remedy to stop
it, send, I beseech Thee, a remedy from heaven, by
which I may be healed. Amen.
2. Her great faith and confidence, who, seeing that her
infirmity was incurable, and hearing the fame of the mira-
cles of our Saviour Jesus, conceived such a faith of His
sanctity and omnipotence, that she verily believed lie
could heal her without speaking to her, or without so
much as touching her with His hand, nay, even with the
sole touch of His garment, as being the garment of so great
a saint. With this confidence she likewise coupled great
humility, reverence, and devotion, approaching to Christ
our Lord "behind Him,'' and very secretly, because she
feared to go before Him ; and having touched the hem and
border of His garment, she was presently healed.
(1) Mat. ix. 20. Marc. v. 5. Luc. viii. 43.
ON THE WOMAN HEALED OF AN ISSUE OF BLOOD. 339
Colloquy. — 0 ineffable virtue of humble confidence,
which obtainest so much by the spiritual touching of
Jesus Christ. 0 infinite virtue of Jesus Christ, which
workest such wonderful effects in those who touch
Thee with humble confidence : for as many infirm as
touched the " hem of His garment,'* found themselves
cured, because there issued forth such virtue from
Him, as to heal as many as " touched Him." (2) 0
sweet Jesus, that I could touch Thee with such a
spirit, that virtue might go forth from Thee, to heal
my infirmities, and to fill me with Thy holy virtues !
3. I may apply this miracle to the Holy Communion,
considering three points, namely: —
i. The misery of my soul in the manner beforesaid.
ii. The infinite virtue of Jesus Christ, whom I touch in
communicating, and
iii. The manner how I ought to touch Him.
i. Christ our Lord would remain amongst us covered
with the garment of certain sacramental species, that
touching them who eat and receive Him, they should be
cured of the " bloody flux'' of their covetousness and in-
ordinate passions; and perhaps it is for this cause that He
remains in the form of bread, that when He is eaten, He
may touch those members which are the fountain of this
blood, and may heal them. — He touches the tongue, to
heal the flux of talkativeness, and murmurings, with many
more sins which spring from thence. — He touches the
throat, to repress the flux of gluttony and sensual surfeit -
ings. — He touches the breast, to stop the flux of evil
thoughts and unrestrained covetousness, of anger, pride,
&c.
ii. In short, if we touch and receive Him with a lively
faith, all this evil flux will stop its current, be dried up,
(2) Marc. vi. 56. Luc. vi. 18,
340 MEDITATION XXXI.
and quite consumed. " Siccatus est fom sanguinis,'"' says
St. Mark. The fountain of her blood was dried up, and
although it seem incurable, as that of this person, yet will
it find a cure in the omnipotence and mercy of Jesus Christ,
who is inclosed in it.
Colloquy. — I give Thee thanks, 0 most sweet Jesus,
for that Thou hast left Thyself with us for the redress
of our evils. 0 fountain of mercy, dry up in my
heart the fountain of my misery, and make Thy al-
mighty power appear in me, favouring me that I may
touch and receive Thee in such a manner, that this
wretched flux which I suffer may cease entirely.
Amen.
iii. Then will I ponder the manner how I ought to touch
and receive Jesus Christ, for I ought to approach with
this woman, on the one side, with great faith and confi-
dence in the bounty and omnipotence of this Lord: and
on the other side, with great reverence and fear, on account
of my unworthiness, judging myself unworthy to touch
Him, or even so much as behold Him, saying: —
Colloquy. — Who am I, 0 my Lord, either to touch
or to receive Thee ? I deserve that there should issue
from Thy garment of this Sacrament, flashes of fire
to consume me : notwithstanding, I confide in Thy
mercy, that there will break forth beams of Thy love,
to dry up the torrent of my evil inclinations : and
with this confidence I come to receive Thee.
POINT II.
This miracle being ended, " Jesus said, Who is it that
touched me ? Peter answered, Master, multitudes
throng and press Thee, and dost Thou say, Who touched
me? And Jesus said, Somebody hath touched me, for I
know that virtue is gone out from me unto her. And the
woman seeing that she was not hid, came tremblingly, and
ON THE WOMAN HEALED OF AN ISSUE OF BLOOD. 341
fell down before His feet, and declared before all the people
for what cause she had touched Him, and how she was
immediately healed.' '(3)
Christ our Lord, who sometimes covered His miracles,
commanding that they should be kept secret, to give us an
example of His humility; this time would Himself mani-
fest this miracle which the woman concealed, because of
the great utility which He drew from thence, both for her
good, and for the good of others : especially He drew three
particular motives of most singular profit.
1. The first, to manifest the great disparity that there
is betwixt those that touch Jesus Christ, His sacraments,
and sacred things, with humility, reverence and devotion :
and those who touch Him without these dispositions. Be
cause the first are most agreeable and acceptable to Him,
the virtue of grace going forth from Him, together with
sundry gifts and favours which He communicated to them.
The second displease, grieve, afflict, and offend Him, and
consequently do not participate of His virtue ; as the most
part of all those persons who communicate without a good
spirit. And making reflection upon myself, I will lament
the many times that I have touched Jesus Christ, paining
and afflicting Him by my little reverence and devotion;
pondering how for this respect I have drawn so little fruit
from the communions and masses which I have said, or
heard, and from the works I have performed.
Colloquy. — 0 King of glory, permit not that I
touch or handle Thy Sacraments without reverence
and due devotion. It is not reasonable that I should
touch Thy divine body, and eat the bread of angels,
without making a difference betwixt them, and the
ordinary bread of men. Take heed, 0 my soul, how
thou touchest and receivest Him, if thou desirest that
(3) Luc. viii. 44, 45, 46, 47.
342 MEDITATION XXXI.
that be not converted into sickness and death, which
was ordained for thy health and thy life.
And here also consider, that although virtue proceeds
from Christ, to sanctify all those who worthily touch and
receive Him sacramentally, yet so much the more virtue
goes from Him, how much the more worthily we touch
Him. And this virtue which goes and issues from Him,
is charity, humility, obedience, patience, prayer, devotion,
with other graces and gifts of the Holy Ghost; as also,
the virtue of peace, joy, spiritual consolations, inspirations,
and celestial illustrations, all which this our Lord commu-
nicates to us, according to the measure of our disposition,
imparting the greater gifts of His grace to such as receive
Him with better preparation.
Colloquy. — 0 fountain of all virtues, grant that I
may receive Thee with a most excellent disposition,
that so I may participate in some of Thy most ex-
cellent virtues. Amen.
2. Christ our Lord did this, to heal the imperfection and
ignorance of this woman, who, though devout, thought
that she might touch Jesus Christ, without His feeling or
perceiving it; touching Him amidst that throng when
many touched Him; to draw her forth out of which
ignorance. He said, "Who is it that hath touched me?"
by which I am to understand, that Christ our Lord knows
and understands all that touch Him and approach to Him,
how secretly soever they do it, even though they be many,
and a mighty troop, yet He sees who communicates with
reverence and devotion, and who without it.
Colloquy. — Wherefore, 0 my soul, open thy eyes,
and behold when thou eommunicatest, who this Lord
is whom thou touchest ; who, although concealed
under the veil of this Sacrament, yet sees thy heart
ON THE WOMAN HEALED OF AN ISSUE OF BLOOD. 343
and knows the manner how thou touchest Him. Thou
canst not cover nor conceal what thou dost at that
moment from Him, who will manifest it to thy glory
if it be good, and to thy confusion if it be bad. En-
deavour therefore to receive Him, and to approach
Him with great purity and cleanness of heart, as one
that is seen by Almighty God, and as if thou wert
looked upon by the whole world.
3. Our Lord wo aid likewise heal another imperfection
of this woman, which was the shame and impediment that
withheld her from manifesting her malady, which seemed
to herself so exceedingly loathsome, that she feared that
all would drive her thence as most unclean. But to take
away from her this impediment, that she might ground
herself in true humility, and in the desire of her own
contempt, Christ our Lord was the cause that she accused
and discovered herself; by which I may understand how
the excessive shame which I have to discover my sins in
confession is not grateful to Him, nor the artifices which I
use to cover my faults and my infirmities, with other like
things which might humble me, doing the same for vain
fear of humiliation: but will that I break myself of this
vain shame, that I myself confess and manifest them, that
my spiritual health may be permanent and perfect. And
if sometimes, by contrition for my sins in the secret of my
heart, I obtain pardon of them, it is notwithstanding also
necessary to declare them to my confessor, and that he
ratify by his sentence of absolution, that which God
has already done.
Colloquy. — Preserve me, 0 good Jesus, from that
pernicious shame which draws after it sin, and shuts
the gate against its remedy : and favour, I beseech
Thee, my pusillanimity, giving me courage to mani-
fest my faults, without fear or apprehension of
344 MEDITATION XXXI.
disgrace, since this holy shame will cause glory to
Thee and glory to me, I remaining glorified by the
grace which I shall receive by the means of Thee.
Amen.
POINT III.
This woman being prostrate at the feet of Christ, full
of fear and trembling, " He said to her, Daughter, thy
faith hath made thee whole, go thy way in peace." (4)
1. In this point, consider the charity of Christ our Lord
in comforting His elect: for this woman being anxious
and fearful, not knowing whether she had offended in
touching Him, or whether He would take away from her
the health He had given her: to comfort and assure her
bo tli in the one and in the other, with a dear love He
called her "daughter;" and said to her, that by reason of
her " faith,'' she had obtained health, of which He would
in nowise deprive her.
2. Whence I will gather the following: —
i. How it is the property of godly souls to fear lest they
have offended, even where there is no cause of fear, and
to doubt whether they be agreeable or not to Almighty
God, in their communions and devotions, and so are anxi-
ous whether they may dare to touch Christ and receive
Him, or not: and this our Saviour suffers, to inure and
ground them in humility and diligence, to profit daily
more and more in virtue, and to prepare them the better
for the holy communion.
ii. Jesus Christ our Lord desires rather that we approach
Him by love, than that we retire from Him by fear: and
therefore He approved of the spirit of this woman, and
called her "daughter:'' because the spirit of love and of
confidence is proper to the children of Almighty God:
who manifests His infinite bounty in beholding our actions
(4) Luc. viii.
ON THE MAN CURED AT THE TOND OF PROBATICA. 345
with a favourable eye, although they go mingled with
some imperfections; as He praised the faith of this woman
and attributed to it the health she had received, although
it was imperfect, that I .should not be troubled when I see
my works mingled with some imperfections, since as the
prophet David says, " O God, Thy eyes did see my imper-
fect being, and in Thy book all shall be written. ''(5) And
therefore the imperfect being, purified from their imper-
fections, be admitted to glory, where they will reign with
Him, world without end. Amen.
MEDITATION XXXII.
ON THE SICK BEDRIDDEN MAN CCRED BY CUBIST AT THE POND OF PROBATICA.
POINT I.
"Now there is in Jerusalem a pond, called Probatica,
which in Hebrew is named Bethsaida, having five porches,''
wherein were washed the sheep and lambs of the Sacri-
fice; "in these lay a great multitude of sick, of blind, of lame,
of withered, waiting for the moving of the water. And an
angel of the Lord descended at certain times and the
water was moved, and he that went down first into the
pond, was made Avhole of whatsoever infirmity he lay
under." (1)
1. This lavatory, or wash-pool of water, dyed with the
blood of the beasts which there were sacrificed, teas a
symbol of those sacraments which Christ our Lord was to
institute with the blood which Pie would shed in that
Sacrifice which He offered of Himself upon the cross.
2. These sacraments are, the Baptism of water, and Pen-
ance, which is a baptism of fire and tears, whose excel-
lencies and principal properties were clearly figured in
(5) S. Aug. in Ps. exxxviii. 16. (1) Joan. v. 2.
346 MEDITATION XXXII.
this miracle: in which there were three remarkable things,
but yet with restriction and limitation. — i. It healed all
the infirmities of the body, yet it is not said that it raised
the dead. — ii. To this effect descended "an angel" from
heaven: for as the water of its own nature wanted this
virtue, and the angel did not descend when the sick be-
sought or desired him, nor did his coming depend upon
the will of any mortal man, but only of Almighty God,
who sent him thither from time to time. — iii. That it
healed but one only each time, and not many : and this
one was the first that could get to enter, in reward of his
diligence.
3. There are three other excellencies in these our sacra-
ments much greater, and without limitation : presupposing
that baptism is conferred only once.
i. The first, that they contain the virtue to wash away
all the spots of sins, and to heal all the infirmities of the
soul, and what is more, to raise her up from the death of
guilt, to the life of grace, which the sacraments of the
ancient law were not able to do. With this spirit I will
approach the holy sacrament of Penance; and if I be
dead through my offences, there I shall receive life; — if
sick through my vices and evil customs, there I shall
receive health ; — if blind with errors and ignorance, there
I shall receive sight and light to see clearly ; — if lame in
the service of God, there I shall find feet to walk uprightly
with a true intention; — if withered and weak, there I
shall find fervour, devotion, and strength to work.
Colloquy. — 0 blessed be the Lord and author of
such a lavatory, and of such singular virtue, taking
so mean a creature for the instrument of His al-
mighty power, thereby to deliver me from my misery.
ii. The second excellency is, that "the Angel" of the
ON THE MAN CURED AT THE POND OF PROBATICA. 3 17
great counsel, Christ Jesus our Lord, on His part is pre-
pared to come and sanctify us in these sacraments, always,
at all times, clays, and hours ; accommodating Himself to the
will of His ministers, and even of the sick themselves;
when, and as often as they will, this great God and our sove-
reign Lord, being always ready to confer health, life, and
fervour of spirit to whosoever receive these sacraments.
Hence I will gather the great reverence and confidence
with which I ought to receive them, beholding the priest
and confessor, not as a man only, but as a visible angel of
Almighty God, sent from heaven to heal me: beholding
also the invisible God who is there present with His in-
visible virtue to restore my health, in whom I therefore
ought to put my principal hope.
Colloquy. — I give Thee thanks, my most merciful
Saviour, for having put into the hands of Thy min-
isters the remedy which Thou hast left to heal me of
my sins, so continually attending to the affairs of my
salvation, as if Thou hadst nothing else to do. 0 that
I attended perpetually to the affairs of Thy service,
without employing myself in anything which may
offend Thee. Amen.
iii. The third excellency is, that these sacraments have
the virtue of healing all, although in effect many are not
healed on account of their tepidity and indisposition;
nevertheless it principally heals those who are "the
first." Him I call "the first" who comes with more
diligence and fervour, and with better dispositions of sor-
row and examen of conscience than others ; and in this Ave
ought all to endeavour to be the first, as greatly solicitous
of our own salvation; and that we may receive more
copious fruit by these sacraments. Yet, the bounty of
Almighty God is such, that He also heals the imperfect
and lukewarm, which are not so well disposed, supplying
318 MEDITATION XXXII.
with the grace of the holy sacrament the want and default
of a perfect sorrow.
Colloquy. — 0 my Lord, I desire, with Thy assistance,
to be the very first in all that concerns Thy holy
service, and the good of my soul, shaking off all
sloth, and advancing myself before others, for Thy
honour and glory. Amen.
POINT II.
" There was a certain man there that had been eiorht-
o
and-thirty years under his infirmity. Him when Jesus
had seen lying, and knew that he had been now a long
time, He saith to him: Wilt thou be made whole? The
infirm man answered Him: Sir, I have no man, when the
water is troubled, to put me into the pond; for whilst I
am coming, another goeth down before me."(2)
1. Here consider, first, the great mercy of Christ our
Lord, who, entering into these vaults or porches all alone
and unknoAvn, seeing that no one asked Him anything,
fixed His eyes upon this infirm person, more in necessity
and more abandoned than all the others, that He might
heal him ; for the greater is the misery, so much the more
does it excite the divine mercy to provide a remedy.
2. Consider the reason why Christ our Lord ashed the
diseased: "Wilt thou be made whole?" since it was cer-
tain that he heartily desired to be healed. This He did to
signify that in the affairs of our spiritual health two
several wills are necessary, that of God — and our own
will. That of God is most assured, for it invites us to
health, which through Him we shall never lose; — our
own ought to be a will, true, efficacious, and not indif-
ferent. And for this reason Christ our Lord did not say
to the sick man: "Wouldst thou be healed ?'' But, Wilt
(2) Joan. v. 6.
ON THE MAN CURED AT THE POND OP PEOBATICA. 349
tliou be healed? because this will ought to be absolute
and efficacious, so as quite to remove the disordered affec-
tions to sins, together with the occasions of them; and
induce him to do on his part all that is necessary for his
spiritual health: as this diseased person did, who en-
deavoured and dragged himself with all his force to the
pool. And this is the first disposition necessary to ap-
proach the pool of Penance.
3. Consider the ansiver of this diseased person, in which he
expressed his own good will, and at the same time his in-
ability, saying, that he had " no man to help" him, nor
strength enough to trail himself into the water. By this
example I am taught, that I ought, with humility, to
acknowledge and confess my own imbecility and necessity,
which is, that of myself I have not sufficient strength to
heal myself, and that there is no man, who, of himself, is
able to succour me, but that my succour is to come from
Christ alone, and, therefore, to Him I will endeavour to have
recourse, saying to Him with firm confidence:
Colloquy — 0 my Redeemer, I am infirm and weak,
wanting force to seek my salvation without the aid of
any creatures to procure it for me. I cannot say that
" I have no man," since I have Thee who art a man,
and more than a man, and who canst succour me.
Succour me, therefore, 0 Lord; I put not my trust in
a mere man, but in Thee, true God and true man, in
whom is health and benediction, world without end.
Amen.
4. By what has been said it plainly appears that two
dispositions are necessary for this sacrament, joining, with
the will to be healed, the humble confession of my own im-
potence; to which is to be added a third, after the imita-
tion of this sick person, who in his answer manifested
great patience, without complaining or murmuring against
350 MEDITATION XXXII.
those who would not help him, but expecting his turn
with longanimity; even so ought I to have great patience
and perseverance in my endeavours to obtain perfect
health, and victory over my passions, without complaining
or murmuring, or feeling the delays of Almighty God, and
without impatience, that the fight and the infirmity last
so long; but, crying out, and still persevering; for, as Job
says: — "When thou shalt think thyself consumed, thou
shalt rise like the day-star:" (3) and when I least think,
Christ will come and restore me to health, as He did this
diseased cripple.
POINT III.
" Jesus saith to him, arise, take up thy bed, and walk ;
and immediately the man was made whole, and he took up
his bed and walked." (4)
1. Consider the almighty power and infinite mercy of
our Saviour in this miracle; for, using His plenitude of
bounty and power, He did not require of him, faith, nor
that he should believe, as He did of others, nor did He
touch him with His hand, nor wash him with the water
of the pond, as He might have done, but with His word
only, gave him entire and perfect health.
Colloquy. — I rejoice, 0 Saviour of the world, that
Thou art so mighty and so merciful ; it clearly ap-
pears that Thou art more than man, since Thou art
so powerful to do what neither man nor angel is able
<to do. Manifest, I beseech Thee, on me Thy Al-
mighty power, giving to me perfect health with which
I may serve Thee. Amen.
2. The reason why He said, "Take up thy bed and
walk." Not only according to the letter, that it might
appear that the corporal health which Almighty G-od gives
is perfect and vigorous ; but also to give us to understand
(3) Job. xi. 17. (4) Joan. v. 8.
ON THE MAN CURED AT THE POND OF PROBATICA. 351
the same of spiritual health; forasmuch as the infirm
person, who, before has his soul paralyzed, prostrate, and
extended on the bed of his miserable body, and drawn
away with her desires, and the inordinate passions of the
flesh, does, by the virtue of Christ, arise so sound, that
the soul leads the body even whither she lists, and
governs and directs it according to his will ; so that she is
no more carried away with the passions of anger, or fear,
sadness, or joy, but she rules these passions, and makes use
of them conformably to the dictate and rule of reason,
which is an evident sign of his perfect health.
Colloquy. — 0 good Jesus, say to my soul, " Take
up thy bed, and walk ;" that, in conformity with my
body, it may walk in the ways of Thy holy law.
Disburden then it, I beseech Thee, of inordinate
desires, that so it may support with ease the burden
of Thy precepts. Amen.
3. The exact obedience of this man, for, although it was
on the Sabbath day, on which the Jews judged it unlawful
to bear any burdens, notwithstanding, as soon as Christ
had said, " Take up thy bed and walk," he submitted his
judgment, and with great promptitude, speed, and alacrity,
laid it on his shoulders, and began to walk. And those
who met him, saying to him: — "It is the Sabbath day, it
is not lawful for thee to take up thy bed; he answered,
He that made me whole, said to me, Take up thy bed
and walk." (5) As if he had said, " He that was so holy,
and so powerful as to heal me, commanded me to doit;
and it is most certain that I may lawfully do it, since He
commanded it, and this alone suffices for me." This he,
answered without understanding who Christ was, whose
holy will is, that subjects obey their superiors, and peni-
tents their confessors, with the like obedience, prompt,
(5) Joan. v. 10.
352 MEDITATION XXXII.
punctual, joyful, and submissive, where there is no evident
sin, accomplishing all that Almighty God shall command
them, and their confessor who has healed them.
Colloquy. — 0 my God, the true health of my
sickly soul, command me what Thou wilt ; although
it be hard, humiliating, and heavy, and although it
appear to me quite from the purpose, I will submit
myself to all most willingly. And, if any seek to
hinder my obedience, I will say to him ; God, who
hath healed me, hath so commanded me, it suffices
for me to fulfil it, since He commands it.
POINT IV.
The miracle being ended, " Jesus went aside from the
multitude standing in the place. Afterwards Jesus findeth
him in the temple, and saith unto him, Behold thou art
made whole, sin no more, lest some worse thing happen to
thee." (6)
1. Here contemplate, first, on the part of Christ our
Lord, a rare example of humility in hiding Himself, and
avoiding the praises of the people, and the care that He
had to hasten to the Temple, not only to thank His heaven-
ly Father for this work, but to perfect it by the whole-
some advice which He gave to this man, knowing that He
should find him there.
2. The good affection and gratitude of this diseased, per-
son, who, seeing himself healed, the very first thing he did
was to repair to the Temple, and to render thanks to Al-
mighty God for the singular favour He had vouchsafed to
bestow upon him. From him I will take example to re-
pair speedily after confession to render thanks to Almighty
God for the favour He has vouchsafed to bestow on me by
means of this sacrament, recollecting myself in the Church,
(6) Joan. v. 14.
ON THE MAN CUEED AT THE POND OF PROBATICA. 353
or in some other convenient place, to reflect with grati-
tude on this benefit, as has been said in its proper place.
3. Thirdly, weigh the words which Christ our Lord
said to him: — "Sin no more, lest something worse happen
to thee.'' Within which words there are enclosed three
very important instructions.
i. The first is, that infirmities are wont sometimes to
befall in chastisement of offences, and the same I am to think
of mine. — Others, though just, suffer for the glory of Al-
mighty God, and for their better inurement in virtue, but
I, miserable sinner, suffer for my offences, as the prophet
Micheas says: — "I will bear the wrath of the Lord, be-
cause I have sinned against Him." (7)
ii. That he " sin no more." He said not to him, thou
must sin no more, because it is incident to men to sin,
especially in lighter sins, but that he should not have a
will to sin any more; that is to say, that he must have a
resolute purpose, and hold a strong and steadfast will, with
God's assistance, to sin no more. And this purpose and
resolution ought to be renewed in confession with sincere
desire of amendment.
iii. That the relapse will be worse than the sin itself, by
reason of the ingratitude which he shows in offending Him
who has so graciously forgiven him, making so small an
account of the health he had received, losing it so soon,
and consequently it will be chastised more severely than
before, because the fault is greater than before.
Colloquy. — 0 true master, whose "works" are
" perfect," (8) and whose detection of deceits is certain
and profitable, I have hearkened to Thy admonitions,
help me, 0 Lord, to fulfil them in heart, and to con-
form my life accordingly. Deliver me, I beseech
Thee, from all relapses, and give me a firm and in-
(7) Mich, vii, 9, t£) Deut xxxii k
Vol. Ill -23
354 MEDITATION XXXII.
vincible will to offend no more, preserving what Thou
hast given me, that I may live and die in perfect
sanctity. Amen.
point v.
Then " the man went his way, and told the Jews that it
was Jesus who had made him whole." (9)
1 . In this example we see the zeal and fervour of true
penitents, who have received from Almighty God the sin-
gular benefit of their health, desiring that God should be
known and worshipped by all, publishing everywhere the
good they have received from Him, according to that
which Christ our Lord said to the man from whom He
drove a legion of devils : — " Go into thy house to thy
friends, and tell them how great things the Lord hath done
for thee." (10) The same may I say to our Lord with
holy David: — " Restore unto me the joy of Thy salvation,
and strengthen me with a perfect spirit," for if Thou do
this, " I will teach the unjust Thy ways, and the wicked
shall be converted to Thee." (11)
2. Consider his prudence, who did not say, Jesus was He
that commanded me to carry my bed, but " He that made
me whole" not to give occasion to the Jews to calumniate
Christ our Lord, against whom they had already begun to
murmur, because He healed upon the Sabbath day. I may
draw from hence the circumspection which I ought to have
in my speeches, and recounting the good which I know
without mingling anything on which the wicked may take
occasion to feed their malice.
(9) Joan. v. 15. (10) Marc. v. 19. (1 1 ) Ps. L 14.
ON THE LEPER HEALED BY CHRIST. 355
MEDITATION XXXIII.
ON THE LEPER HEALED BY CHRIST, COMMANDING HIM TO GO SHOW HIMSELF
TO THE PRIESTS.
POINT I.
" Behold a leper came," and " falling on his face, adored
Him, saying, Lord, if Thou wilt, Thou canst make me
clean." (1)
1. These words lead us to meditate on the virtues of
the prayer of this poor leper. — i. The first was, great ex-
terior and interior reverence, bowing his knees, prostrating
himself on the ground, adoring Christ, and calling Him
Lord. — ii. The second was, great faith in the omnipotence
of Christ our Lord, confessing that He could heal him
with His only will; for he said not, If Thou ask it of God,
but, "If Thou wilt Thou canst;" confessing that He was
the Messiah, and Son of Almighty God. Nor did he say
"if Thou wilt,'' as if doubting of His mercy, but because
he knew not if he were unworthy on account of his sins,
or whether such corporeal health were expedient for him. —
iii. The third was great resignation, inasmuch as he de-
manded nothing absolutely, not adding, " cleanse me," but
Only discovering his necessity and desire, and that in a
few words, confessing the omnipotence of Christ, and re-
mitting himself to His holy will to heal him.
2. With these virtues, should I present myself before
Christ our Lord, like a man full of the leprosy of sin, and
of other miseries, reflecting on the leprosy of my powers
and senses, and of my whole soul, with anger, pride, glut-
tony, and other vices : and then with great humility, and
very profound reverence, with a lively faith, and great
(1) Mat. viii. 2. Marc. i. 40. Luc. vi. 12.
356 MEDITATION XXXIII.
resignation, I will say to Him, " Lord, if Thou wilt, Thou
canst make me clean." And in lieu of the word "Lord,''
I may add other titles of Almighty God, to excite Him to
mercy, and myself to reverence. And instead of the
word " clean," I may place others suitable to the remedies
which my miseries may require, saying : —
Colloquy. — My Father, my physician, my Saviour,
and all my good, "if Thou wilt Thou canst" heal
me of my pride, of my gluttony, and the like. " If
Thou wilt Thou canst" illuminate and inflame me
with Thy love. — " If Thou wilt Thou canst make me"
patient, meek, humble and the like. I doubt not Thy
omnipotence, for Thou canst do all things, nor of Thy
will, touching the health of my soul, for it is that
which Thou desirest; I only fear my unworthiness,
on account of which I cast myself into Thy hands,
and in Thy will I place all my confidence.
This is one of those prayers which are called ejacula-
tory, to be often repeated very probably in the day: in
imitation of which we may make many others, and make
use of those which we shall note in the miracles which
hereafter ensue.
POINT II.
Jesus having compassion of him, " stretching forth His
hand, touched him, saying, I will; be thou made clean;
and forthwith his leprosy was cleansed.'' (2)
1. Meditate on the great virtues and excellencies of
Christ our Lord.
i. His mercy, "Misertus ejus," having immediately
mercy on the misery of the leper, without any delay, be-
cause He is notably compassionate: and He who is so com-
passionate on the miseries of the body, how much more
compassion will He shew to those of the soul? For the
(2) Mat. viii. 3.
ON THE LEPER HEALED BY CHRIST. 357
leprosy of sin which provokes the wrath and indignation
of Almighty God, when willingly one remains in it,
excites His mercy when it is detested, and when we seek
to be healed of it.
Colloquy. — 0 most merciful Jesus, have mercy on
me, since it is by Thy mercy that I am freed from my
misery.
The word " Misertus ejus,'' that is, having compassion
on him, the Evangelist uses, to shew that the cause of this
miracle was not vain ostentation, but true compassion.
ii. The second was, a most rare demonstration of His
bounty and omnipotence, answerable to the faith and confi-
dence of the leper, saying, "I will; be thou cleansed.1'
" Thou sayest, if I will, I therefore answer that I will.
Thou sayest that I can, I therefore say, be Thou made
clean;" and so it was done.
Colloquy. — 0, the greatness of the bounty and
omnipotence of Jesus, Christ, who so satisfies the de-
sires of those who trust in Him ! say, 0 Lord, to my
soul, I am thy health ; " I will ; be thou clean," for
Thy saying, is absolute doing, and therefore in so
saying, it shall be healed.
iii. The third was, great benignity and humanity, because
without having any aversion to the leper, whom the
Jews so greatly abhorred as neither to touch nor come
near him, he being reputed unclean that should but touch
him, His majesty " stretched forth His hand," and lovingly
"touched him," to restore him to health. Where the
Evangelist takes notice of His "stretching forth His
hand," to signify that He was to extend it upon the cross, to
set us free from the leprosy of sin, and that His most
sacred flesh had the virtue of healing whatsoever it touched ;
as also that whensoever Almighty God " openeth His hand
358 MEDITATION XXXIII.
He filleth with blessing every living creature." (3) In this
we see the force of that prayer which is made with the
conditions aforementioned, and the end to which I ought
to address and direct my prayer, which is to obtain of
Christ our Lord, one "I will;" and one, "be thou made
clean," and one opening of the hand which he held fast
closed, and one touching, to heal the leprosy of my soul.
point in.
"And Jesus said to him: Go, see thou tell no man, but
go show thyself to the priest, and offer the gift which Moses
commanded for a testimony unto them. "(4)
1. Consider, first, the zeal which Christ our Lord had,
that the ancient law might be observed so long as it lasted,
requiring that the lepers should accomplish that which was
commanded them, which was, that being healed, they should
present themselves to the priest, and should offer gifts and
sacrifices to Almighty God, both as an acknowledgment of
the favour they had received, and as a testimony that they
were cleansed; He who was so zealous that the precepts
of the ancient law should be obeyed, how much more zea-
lous is He, that those of the new be obeyed !
2. He prescribed this to the leprous, to signify the sacra-
ment of penance in the new law, in which it is commanded
that whatsoever leper denied with the leprosy of sins, al-
though by contrition he have obtained pardon of them,
should present himself to the priest, and discover to him
the leprosy he had, offering before him the " sacrifice of an
afflicted spirit,'' and of " a contrite and humble heart ;"(5)
and should receive the sentence of absolution, by which
the pardon received is confirmed, and the soul is more
purified and perfected, by means of the sacramental grace,
thereby remaining disposed to receive the sacrament of the
(3) Ps. cxliv. 16. (4) Mat. viii. 4. (5) Ps. 1. 19.
ON THE LEPER HEALED BY CHRIST. 359
Holy Communion; even as anciently the lepers presenting
themselves before the priest, were to cut off the hair from
their bodies, to wash their garments and their flesh, and
to offer in sacrifice a lamb without spot; (6) and in this
manner remained clean from the legal uncleanness, and.
were admitted to the common intercourse with other men.
3. Hence I will gather two very important lessons: — i.
One, that when I recollect myself and examine my con-
science, to prepare for confession, I am to excite in
myself so great a sorrow, that I remain exempt and cleansed
from my leprosy, in virtue of contrition ; for this is the
best preparative for confession, as has been said in its pro-
per place. — ii. The other, that with humility I forthwith
present myself to the priest, discovering to him all my sins,
with a new sacrifice of a contrite heart, endeavouring to
cut off the hairs, which are the abuses of my former life,
and to wash my soul with the water of tears, as also its
garments, which are its works, and then to offer myself,
that the confessor, with the sharp instrument of penance,
correction, and mortification, may help to purify me. And
in this manner I will approach clean and unspotted, to offer
the sacrifice of the Lamb without spot, Christ Jesus, and
to receive His most holy body.
4. Lastly, Christ our Lord commanded this leper,
saying: — " See thou tell no man.''' And St. Mark says that
He " strictly charged him"(7) with threats, and with vehe-
mence, to give us an example of humility, and to let us see
that He sincerely shunned the praises of men. Neverthe-
less, the leper, without any scruple, preached and pub-
lished the miracle, and was the cause that many people ran
to hear Christ, in which he neither erred nor disobeyed, but
acted according to the inspiration of the good spirit,
through zeal for the glory of Almighty God, and thank-
(G) Levit. xiv. 8. (7) Marc. i. 43.
360 MEDITATION XXXIV.
fulness to Him that had healed him, that He might be
reverenced by all men, and that many might profit by His
holy doctrine; for Christ our Lord desires that we be not
found defective in the laws of gratitude, and of the glory
of Almighty God. Further teaching us in this fact, that
if the just, through humility, seek to hide and conceal
their good works, yet, when there is no bad consequence
to be feared, I may preach and publish them for example
to others, and for the divine honour and glory.
MEDITATION XXXIV.
ON THE TEN LEPEttS HEALED BY CHRIST, WHOM HE SENT TO THE PRIESTS.
POINT I.
As Jesus " entered into a certain town, there met Him
ten men that were lepers, who stood afar off, and lifted up
their voice, saying: Jesus, Master, have mercy on us."(l)
Consider, as in the precedent meditation, the affec-
tions with which the lepers prayed, manifesting their hu-
mility and reverence in crying " afar off," reputing them-
selves unworthy to approach to Jesus Christ : they likewise
prayed with great confidence and resignation, for they did
not say, " heal us," but " have mercy on us," throwing
themselves entirely on His mercy. With these virtues
they joined unity in the act of petition, which is of great
efficacy with Almighty God, when many who have the
same need, pray together united in charity, for as every
one asking for all, they obtain also the favour for them-
selves. For this cause the blessed apostle St. James says:
— " Pray one for another, that you may be saved; "(2) for
the continual prayer of the just avails much. The poor of
(I) Luc. xvii. 12. (2) Jac. v. 16.
ON THE TEN LEPERS HEALED BY CHRIST. 361
tliis world act in a different manner: they would be alone
when they ask alms, for if there be many together, they
weary the rich, and fear to be refused by them. But our
God is not wearied, though many at once demand of Him,
for He has enough to content all; rather He delights that
all His poor keep charity amongst themselves, and there-
fore imparts to them His alms with the better will.
Colloquy. — 0 liberal and most merciful master, we
are many lepers in this world, figured by these ten,
forasmuch as we transgress the ten commandments of
Thy holy law ; although some are much more denied
than others. Have mercy, I beseech Thee on all :
cleanse the heretics from the leprosy of their heresy;
the proud from the leprosy of their pride ; the carnal
from the leprosy of their impurity; and me, together
with them, from all the leprosy which is in my in-
terior, and exterior powers, that I may be converted
to Thee " ten times as much as"(3) I have departed, and
been estranged from Thee. Amen.
POINT II.
"Whom, when He saw, He said to them, Go, show
yourselves to the priests;" and they obeying, "as they
went, they were made clean. "(4)
1. All our good proceeds from this, that Jesus Christ our
Lord vouchsafes to behold us with the eyes of mercy, as we
have elsewhere said; \et our Lord seeing the faith of these
lepers, desires likewise to prove their obedience, which
springs from faith, and to exercise them in it; and there-
fore before they were healed He said to them: — u Go, and
show yourselves to the priests ;" although He knew that the
law ordained that they should not go, unless they were
first healed. Nevertheless, they submitted their judgment,
and without reply or longer delay, obeyed as they were
(3) Baruch iv. 28. (4) Luc. xvii. 11
362 MEDITATION XXXIV.
commanded; and beginning their obedience, they were
instantly healed; to teach us how much He prizes prompt;,
submissive, and punctual obedience, and how by it He
works miracles; and that he who has a lively faith and
confidence in Jesus Christ hesitates not to obey all that is
commanded him, either by Himself, or by His ministers,
who have authority to prove the submission and obedience
of their subjects, as Christ our Lord proved that of these
present lepers. In the same manner, Almighty God, know-
ing the great faith of Abraham, yet would for our example
prove his obedience, commanding him to sacrifice his son,
by which He proved him wonderfully ;" (5) for faith,
confidence, and obedience, like sisters accord and jointly
set themselves to put in execution whatsoever is conform-
able to the will of God.
2. Consider the mystical meaning of this present fact,
which is the same as in the preceding miracle, yet with
some particularities, namely, to signify to us ivliat the lep-
rous in soul are to do, when they seek for health from
Almighty God, who, although He can give it of Himself,
yet requires that first they repair to the priests of the
Evangelical law, who are the confessors, and lay open to
them the leprosy of their sin, without concealing anything
how vile and enormous soever it be. And this word,
"show yourselves," is not void of mystery ; as also that other
which He said to the leper, " show thyself^,' * that is to say,
discover yourself entirely to the priest, that so he may see
and know, both within and without, who you are, without
concealing from him any evil which you have done, said,
or consented to. And even so, with a spirit of obedience,
because Christ has commanded it, and with a spirit of hu-
mility for the health of my soul, I will accuse myself to my
(5) Gen. xxii. 2.
ON THE TEN LEPERS HEALED BY CHRIST. 363
confessor, patiently supporting the shame which I am to
suffer since —
Colloquy. — 0 good Jesus, since Thou seest my
leprosy, and knowest the same, what imports it if
Thy priest see it? I wish for no honour amongst
men, further than I may keep and hold it with Thee.
Thou mightest command me to manifest my leprosy
to the whole world, and hast reason to command it,
but since Thou art satisfied that I manifest it only
to the priest, I will sincerely accomplish Thy ©ommaad,
that Thou mayest heal me by it. Amen.
3. "Andft came to pass as they went they were made
clean f because, in the eyes of Almighty God, the good will
is accepted for the work, and perfect sorrow for sins, with
a will to confess them, suffices to obtain the health of the
soul, and to cleanse it from leprosy, although the party
should afterwards be debarred the assistance of a priest.
For all which I am humbly to thank Jesus Christ our
Lord, who by so sundry ways has facilitated the remedy
for all our evils.
POINT III.
" One of them, when he saw he was made clean, went
back, and with a loud voice, glorifying God, fell on
his face before His feet, giving thanks : and this was a
Samaritan. And Jesus answering said : Were not ten
made clean? and where are the nine? There is no one
found to return, and give glory to God, but this stranger.
And He said to him : Arise, go thy way : for thy faith
hath made thee whole." (6)
1. Eenect, first, on the part of the nine lepers, that the
greatest part of men, when they see themselves in distress
and necessity, although they are devout and do much im-
portune God, and have both faith and confidence in His:
(6) Luc. xvii. 15.
364 MEDITATION XXXIV.
mercy, because their necessity drives and enforces them
to it; — yet as soon as they have received the benefit, and
see themselves in health and prosperity, they become for-
getful of God, and do not render Him due thanks. This
thing greatly offends Christ our Lord, as the words wit-
ness which, on this occasion, He pronounced with much
feeling: — "Were not ten clean, and where are the nine?''
This manner of speech Almighty God used after Adam
had offended, saying to him: " Where art thou?" (7) Giving
us to understand that God does not approve the steps and
ways of the ungrateful, and that He knows them not,
because they do not acknowledge Him.
2. On the part of the Samaritan leper ; — for, oftentimes
the greatest sinners, when they receive from Almighty God
the health of their souls, or any other benefit, are wont to
be much more thankful to Him because they know their
own unworthiness, esteeming the favour so much the
more as given to one that least deserves it ; although on
the other side, it were but reasonable that the just should
show greater gratitude; so that, to the confusion of the
nine leprous Jews, Christ Jesus said: "There is no one
found to return and give glory to God, but this stranger."
Hence I will gather, how important it is after confession
and absolution, as has been said in Part I. Meditation
xxxii., to repair speedily to return thanks to Christ our
Lord for the purity and pardon which He has given me,
with devotion like that of this Samaritan, of whom the
Gospel says, that he returned magnifying Almighty God
with a loud voice, and prostrating himself in all humility
at the feet of Christ, as he that craved to kiss them in
gratitude for the health Pie had bestowed upon him, and
with words giving Him thanks for that great benefit. I
may likewise observe the great prudence of this Samaritan,
. (7) Gen. iii. 9.
ON THE TEN LEPERS HEALED EY CHRIST. 365
who held his peace when Christ inquired of him where the
other "nine" were: for he neither blamed, nor taxed
their ingratitude, but only attended to his thanksgiving,
by which I am to learn, not to blame my neighbour,
although occasion were offered to do so.
ft. On the part of Christ our Lord; — the modesty with
which He complained of the ingratitude of the other
"nine," saying: "There is no one found to return and
give glory to God:" He says not, to give glory to me, or
to give thanks to me; to teach us, that whosoever does
any favour, ought not to seek any acknowledgment, or
any praise for himself, but only for God, from whom all
good proceeds.
4. Meditate on the benignity and love with which He
received the Samaritan, and spoke to him, honouring and
attributing the health he had obtained to his faith ; and it
is to be believed that He likewise delivered him from the
leprosy of infidelity and of other sins, dismissing him
sound both in soul and body, for the gratitude and thank-
fulness which he there declared.
Colloquy. — 0 Lord of my soul, how gracious dost
Thou shew Thyself to those who are grateful to Thee,
that they may always have reason to be grateful ! I
desire always to be grateful to Thee, for the great
favours Thou hast always done me, although I always
come short and fail in this duty ; forasmuch as my
gratitude is a new benefit which I receive from Thee,
my benefactor; to whom be all honour and glory,
for the good which Thou doest to Thy creatures,
world without end. Amen.
3G6 MEDITATION XXXV.
MEDITATION XXXV.
ON THE BLIND MAN HEALED BY CHRIST OUR LORD ON THE WAT TO JERICHO.
POINT I.
It came to pass when He drew nigh to Jericho, that a
certain blind man sat by the way-side begging, and
when he heard the multitude passing by, he asked what
this meant, and they told him " that Jesus of Nazareth
was passing by, and he cried out, saying: Jesus, Son of
David, have mercy upon me." And although the people
" rebuked him," and bid him " hold his peace," yet " he
cried a great deal the more,"(l) repeating the same thing.
1. Consider the virtues which this blind person dis-
covered in this prayer. — i. The first was, great faith and
confidence in Jesus Christ our Lord, believing Him to be
the Messiah, "Son of David," and Almighty God, to
whom it belonged to have mercy, and to redress our mise-
ries.— ii. The second was, great fervour and affection in
his prayer, proceeding from the knowledge of his blind-
ness and misery, and the hope which he had in Jesus
Christ, that He would heal him: which affection he de-
clared by his redoubled clamour. — iii. Great constancy and
perseverance, without respecting those who reprehended
him, and commanded him silence ; but on the contrary, he
took thence occasion to raise his voice the higher, and to
repeat his prayer.
2. In the person of this blind man, I will imagine my-
self spiritually blind, with the two blindnesses of ignorance
and guilt, error and passion, which thrust out the two
eyes of the soul, which S. Bernard terms, " knowledge and
love.' '(2) Whence it follows, that I am all the days of
(1) Marc. x. 47, Luc. xviii. 35. Mat. xx. 31.
(2) Lib. de Dig : Amoris Divini. c. 8.
ON THE BLIND MAN HEALED ON THE WAY TO JERICHO. 3G7
Kay life sitting still and idle, without attending to the
works of virtue to which I am obliged, spending my time
in begging of the creatures that pass by this world, some
little delight, honour, or profit to maintain my life. All
which is little, soon passing and perishing, like the alms of
poor passengers and wayfaring men. Pondering this
misery of my blind, idle, and beggared soul, I am to cry
out to Jesus Christ, who alone can help me, saying:
" Jesus, Son of David, have mercy upon me."
3. And this prayer I must accompany with the virtues
aforesaid, persuading myself, as S. Bernard says, that there
are four things that trouble my prayer, if I resist them
not courageously; that is to say; — i. A troop of thoughts
and imaginations which pass through my heart, and per-
mit it not to attend to what my words import. — ii. Many
remorses of conscience for the former sins I have com-
mitted, which reprehend me, and breed distrust, demand-
ing of me how I am so hardy as to cry to God, being such
a sinner as I am. — iii. A multitude of wants, of corporal
miseries, of secular cares and worldly thoughts. — iv. Some-
times also, even some of those who accompany Christ,
cause me to leave and give over prayer, leading me along
with them to their affairs, under the pretext and colour of
piety. Notwithstanding all this, I am to pray and cry
out with my heart, and sometimes also with my mouth,
saying: "Jesus, Son of David, have mercy on me." And
if these hindrances still continue, I will take occasion from
them to pray with greater fervour, saying with David: —
Colloquy. — Deliver me, 0 Lord, because I am poor
and needy, and my heart is troubled exceedingly, I
decline like a shadow when the sun goes down, and
walk disquieted like a locust, my thoughts violently
drawing me hither and thither : (3) appease them,
(3) Ps. cviii. 21, &c.
368 MEDITATION XXXV.
0 Lord, with such stability, that I may both pray
and praise Thee with fervour. Amen.
POINT II.
Jesus approaching nearer to the place where the blind
man was, and standing, commanded him to be brought to
Him, and when he was come near He asked him, saying :
— "What wilt thou that I do to thee? But he said, Lord,
that I may see. And Jesus said to him, Eeceive thy
sight." (4)
1. Although Christ our Lord understood at the first
the cries of this blind man, yet He pretended not to hear
them, to try his perseverance, and that the desire of his
health might the more increase. And the same He also
does with us, that our perseverance in prayer may the
better dispose us to receive what we ask; but yet He
presently showed His clemency and benignity, "standing"
still at the cry of this blind beggar, although He was
going along with many people, causing the whole troop to
make a stand, and the blind man to be brought to Him,
that He might heal him.
Colloquy. — 0 good Jesus, Son of justice, who
vouchsafest to obey the "voice of a man," (5) and
stoppest in the midst of Thy course to restore light
to him who desired it : hear my cry, I beseech Thee,
and enlighten my blindness, because I can have no
joy unless I see " the light of heaven." (6)
2. Then I will reflect, how the blind man, understanding
that Jesus called him, presently "casting off his garment,
leaped up and came to Him," (7) full of hope to recover
his sight. In this is represented the joy of the soul, that
feels the inward vocation of Almighty God, and His divine
inspiration, which causes it instantly to abandon all things
(4) Luc. xviii. 40. Marc. x. 50, 51, &c.
(5) Jos. x. 14. (6) Tob. v. (7) Marc. x. 50.
ON THE BLIND MAN HEALED ON THE WAY TO JERICHO. 369
to render itself obedient to His call, hoping to find in-
fallibly that which she desires for her salvation and per-
fection; as those experience who are called to Religion.
3. The instruction contained in this demand — "What
wilt thou that I do to thee?" And the answer of the
blind man, "Lord, that I may see." And our Lord's reply,
"Respice," "Receive thy sight:" with which only word
Christ our Lord accomplished His desire, according to the
great faith with which he begged that he might see, with
a similar word.
Colloquy. — 0 God of my soul, I know well that
Thou clidst enquire of the blind man what he desired ;
to signify that Thou wilt not impart the gifts of Thy
grace, but to such as dispose themselves to receive
them. 0 that Thou wouldst vouchsafe to say to me,
" what wilt thou that I do to thee ?" Lord I would
forthwith answer : " That I may see :" Yet not as I
will, nor what I will, but that with the eyes of a very
lively faith, I may see Thee, O my Saviour, both to
know, and to love Thee, since in this affectionate know-
ledge consists life everlasting. — Moreover, I ask of
Thee, 0 Lord, "that I may see" Thy holy ivill, and
Thy holy law, so highly esteeming it, that I ac-
complish it. "That I may likewise" see myself, to
know myself, so that I may abhor and humble my-
self.— Also "that I may see" creatures not with
corporeal eyes for curiosity, but with the eyes of the
soul, by contemplation, beholding in them, Thee, my
Creator, of whom I receive so many benefits. —
Finally, that at this time, "I may" clearly "see"
Thy divinity, with the Trinity of Persons, with
which sight my soul will remain for ever blessed in
Thy sweet company. 0 my King, say to my soul,
" See" what thou desirest, because Thy saying is
doing; and saying that it see, it will recover its
sight.
vol. in.— 24.
370 MEDITATION XXXV.
4. From that which here has been pointed out, I will
collect, that the object and matter of the spiritual sight in
mental prayer, embraces these Jive particular things, that
is to say, — Jesus Christ, God and man; — His holy law; —
my own self; — creatures; — and in them the Creator, with
the eternal goods of the blessed in glory. And in all the
five I ought to exercise myself by means of meditation
and contemplation, with the hope of obtaining what I
desire, as shall be presently said.
POINT III.
"And Jesus added, Thy faith hath made thee whole:
and immediately he saw, and followed Him, glorifying
God."(8)
1. Christ our Lord attributed to the faith of the blind
man that which was the work of His omnipotence and
mercy, to honour it, and to give us an affection for this
virtue, which disposes us for such wonderful favours, as
He Himself declared, saying to two other blind men: —
" Do you believe that I can do this unto you? They say
to Him, Yea, Lord. Then He touched their eyes, saying :
According to your faith be it done to you: and their eyes
wrere opened." (9) And it is especially to be noted, that
in both cases these blind persons recovered their sight in
a moment by their great faith ; another blind man receiv-
ing the same by little and little, because of his little faith.
For first he saw no more than the faces of men, who
moved like trees, and afterwards " saw all things clearly."
(10) This also represents to us two means which our
Lord uses to communicate to men divine light and per-
fection of spirit ; — The one extraordinary, upon a sudden
and in a moment, as He did to Saul; — Another ordinary, by
little, and by degrees, communicating first a certain obscure
(8) Luc. xviii. 42. (9) Mat. ix. 28. (10) Marc. viii. 24.
ON THE BLIND MAN HEALED ON THE WAY TO JERICHO. 371
knowledge of His mysteries, and afterwards another more
resplendent, the light increasing, according as the disposi-
tion increases, until that he see divine things with so
great clearness, that he remains as fully assured of them
as if he saw them; ascending, as the apostle S. Paul says,
" from glory to glory," until he be " transformed into the
same image."(ll) Which proceeds from that which Christ
our Lord did to this blind man, spitting and touching
him, as we shall declare in the thirty sixth meditation.
2. Lastly, I will consider how the blind man, finding
himself healed, "followed" Christ "glorifying God." For
as the works of our Lord are most perfect, He likewise
gave him that gift of the soul, that, forgetful of all other
things, he should follow Him from whom he had received
so great a good. In this example we also see that the
internal light which Christ our Lord imparts in prayer,
leads us to follow Him, imitating His virtues, to praise
Him with giving thanks for benefits received.
Colloquy. — What wonder then is it, 0 my Saviour,
that when Thou openest the eyes of my soul to behold
Thee, I should desire to follow Thee ? How shall I
not follow so much bounty ? And how not imitate so
much sanctity ? Thou dost me far more favour in
suffering me to follow Thee, than Thou wilt ever
receive by the service which I shall do Thee. Let me
therefore ever follow Thee in this life, until I come to,
possess Thee in the Kingdom of Thy glory. Amen.
(11) 2 Cor. iii. 18.
372 MEDITATION XXXVI.
MEDITATION XXXVI.
ON THE MIKACLE OF CHRIST'S HEALING THE MAN THAT WAS BOKN BLIND, WITH
CLAY AND HIS OWN SPITTLE.
POINT I.
"Jesus passing by saw a man who was blind from his
birth," and looked upon him after a particular manner;
whereupon His disciples "asked Him: Eabbi, who hath
sinned, this man or his parents, that he should be born
blind? Jesus answered: Neither hath this man sinned
nor his parents, but that the works of God should be
made manifest in him. I must work the works of Him
that sent me while it is day ; the night cometh when no
man can work. As long as I am in the world, I am the
light of the world."(l)
1. God our Lord beholds all, as the Wise man says, both
"the good and the evil," (2) elect and reprobate: but
some He beholds after an especial mannei, to wit, with
the eyes of mercy, being greatly desirous to do them good,
as He did to this blind man.
Colloquy. — 0 sweet Saviour, before I can look on
Thee, Thou must look on me : for unless Thou look
on me, I remain blind, and with Thy look I shall re-
cover sight to look on Thee.
2. The infirmities of the body and other pains, although
they are oftentimes sent in punishment of sins, yet at
other times they befal us only through the divine providence,
to manifest in us the wonderful works of Almighty God, not
one but many : — that is to say, the great good which God
Almighty draws from them, enriching the just whom He
afflicts, with a variety of virtues, and making them dis-
(1) Joan. ix. 1. (2) Prov. xv. 3.
on Christ's healing the man that was born blind. 373
cover and manifest those which they have, for the glory
of God : — communicating such gifts to them, as may set
forth the almighty power of Him that works them : such
are to rejoice in tribulations, cheerfully to embrace them,
and to glorify Almighty God by them : for of these works
it is that Christ our Lord says, that He "must work"
them "whilst it is day."
Colloquy. — 0 my Redeemer, if Thou must work
the works which Thy Father has appointed, whilst
the time of this Thy life lasts, work, I beseech Thee,
these works in me, for it is much more important for
me to will them, than for Thee to work them ; more-
over, 0 my Lord, by reason of the great love which
Thou bearest me, Thou sayest, that that imports
Thee which imports me. Behold, 0 my God, how
the "day" of this present world is very short for me,
because my life is short, and " the night" of death
will presently approach, when time will no longer per-
mit me to work these works. And since Thou art the
Sun and light of all the world, inflame me, and quicken
me now with Thy holy grace, that I may hereafter
see Thee in Thy glory. Amen.
3. These words I will apply to myself, saying : — Me
it imports particularly "whilst it is day," and whilst life
lasts, to work the works of Almighty God — works holy
and conformable to the will of Him who created me, for
my whole life is scarcely so much as a short day, and
death will suddenly seize upon me, when I shall no more
have time to work or merit. (3)
POINT n.
"When He said these things, He spat on the ground,
and made clay of the spittle, and spread the clay upon his
(3) Eccles. ix. 10.
374 MEDITATION XXXVI.
eyes, and said to him, Go wash in the pool of Siloe ; —
He went therefore and washed, and he came seeing." (4)
1. We must consider, first, the causes of this mysterious
cure, applying them to our spiritual profit.
i. The first was, that Christ our Lord might show His
omnipotence, in giving sight with a thing which seemed
contrary to it : for to spread clay upon his eyes, was
rather to put them quite out, than to open them.
Colloquy. — 0 immense power of Jesus ! how shall
I not submit myself to the providence of Him that can
do so much, as to convert one contrary into another,
who anoints the eyes with clay to make them see
clearer, who humbles to exalt, and casts into prison
him whom he will draw from thence, and make the
Saviour of all Egypt ?(5)
ii. To show that the means to recover the light of
grace, is to set before our eyes our own dirt, that is to say,
our own nothing; the earth of which we were formed, and
into which we are to be returned, with the filth and mud
of the sins which we have committed, beholding them,
deploring them, and humbling ourselves in considering
them. But take notice also that this dirt must be com-
posed of earth and of the spittle of Jesus Christ, for
unless His infinite wisdom, figured by His spittle, touch
our eyes, they will never be thoroughly cleared to know
our own vileness as we ought.
Colloquy. — 0 sweet master, mingle Thy spittle with
my earth, to make a remedy for my blindness : make
me to know what Thou art, and what I am, that
knowing Thee and knowing myself, I may love Thee
and hate myself, and may be replenished with Thy
grace and charity. Amen.
(4) Joan. ix. 6. (5) Gen. xxxix. 45.
on Christ's healing the man that was born blind. 375
2. Together with this clay, Christ commanded the
blind man to "wash himself" in the "waters of Siloe,"
which is interpreted, "Sent" to signify the sacraments of
Baptism and Penance, in which the spiritual health of a
man is made perfect, by the virtue of our Saviour which
is in them. Who is He that was "Sent" by His Father
for our good? But I am to repair to these baths and
sacraments with the disposition of this blind man, who had
a lively faith, great humility, and most punctual obedience,
suffering his eyes to be daubed with dirt, and going so
besmeared through the streets in the open view and sight
of every one, without delay or reply, obeying the com-
mandment of Christ : for he answered not as Naaman did,
saying: — "I thought he would have come out to me,
and touched with his hand the place of the leprosy, and
healed me;"(G) or as if there were not other waters better
than those of Siloe in which I might wash, and recover
my sight : but on the contrary, he subjected his judgment,
and by obedience recovered his sight. And in the same
manner shall I recover mine, if when I feel the inspiration
of our Lord, who sends me to these waters of Siloe, I obey,
and make use of the good occasion which God offers me.
POINT III.
1. The third shall be, to consider the illustrious and
bold confession of this blind man, with the persecutions
which he suffered, and the virtues which he manifested,
that we may imitate them.
i. The first was, great zeal for the honour of Jesus
Christ our Lord, who had healed him, together with a
spirit of gratitude, publishing and manifesting the miracle
to all those that knew not of it.
ii. The second was, great fortitude ; for, as his parents
(6) 4 Eeg. v. 11.
376 MEDITATION XXXVI.
feared to discover what they knew, for fear of the Pha-
risees, who held in horror the name of Christ, he without
any fear boldly confessed that he had been blind, that
Christ had healed him, and the manner how He had
done it.
iii. The third was, great zeal for truth, with a celestial
prudence, in not suffering himself to be deceived nor
made to hold his peace out of respect for the Pharisees,
who said to him : — " Give glory to God, we know that
this man is a sinner, (7) and that it is impossible He
could heal thee." He still persevered confidently, con-
fessing the truth, defending Christ, and accusing them
for that they knew Him not, even to the inviting tjiem to
become His disciples.
iv. The fourth was, great patience, to endure the male-
dictions and reproaches which they disgorged against him,
saying: — " Thou wast wholly born in sins, and dost thou
teach us ?"(8) He likewise endured their persecution by
being cast out of the synagogue as one excommunicated,
and unworthy to live amongst the faithful.
2. All these virtues did he practise, assisted by our Lord
and Saviour Jesus, who would make use of a blind beggar,
and make him His preacher, to confound the wisdom of
the Pharisees, giving a constancy more than human, to him
who of himself was timid and illiterate.
Colloquy. — 0 greatness of the omnipotence of Jesus
Christ, who, by so abject an instrument, performs
wrorks which are so glorious ! Take me. O my Sa-
viour, for Thy instrument, that Thou mayest be glo-
rified by me.
POINT IV.
Consider that which Christ our Lord did to this man,
after all this had succeeded to him.
(7) Joan. ix. 24. (8) Joan. iv. 34.
ON CHRIST'S HEALING THE MAN THAT WAS BORN BLIND. 377
1. For, first, knowing that they had cast him out of the
synagogue, He comforted him; to show us the fatherly
care which He has to comfort those who suffer persecu-
tions in His behalf, and that He never forgets those who
confess Him before men.
Colloquy. — 0 Redeemer of the world, who would
not willingly suffer for Thy glory, since Thou hast so
great a care to comfort those who endure and suffer
for Thee ?
2. Since He would perfect him in faith, and augment him
in the interior light of his mistaken mind, reputing Him
for no more than a prophet. For he asked the blessed
man: — "Dost thou believe in the Son of God?" He an-
swered:— " Who is He, Lord, that I may believe in Him?"
Demonstrating herein the promptitude of his heart, Christ
said to him: — " Thou hast both seen Him, and it is He
that talketh with thee.' '(9) As if He had said, "With
the sight that I have given thee, thou hast seen me, and I
am He that speaks with thee." He hearing this, answered,
"I believe, Lord; and falling down, he adored Him." O
what eyes did he then give him! O what light did he
communicate to his soul! O what perfect sight did so
humble an adoration procure! Give me, O Lord, such a
sight, that I may believe Thee with a lively faith, and
adore Thee with due reverence.
3. He appeased his fears and prevented the bad impres-
sions which he, being newly converted, might receive from
those things which the Pharisees had said against Him,
saying, " For judgment I am come into this world, that
they who see not may see; and they who see, may become
blind."(10) That is to say, "I am come to judge betwixt
man and man, that the rude and ignorant, by their humi-
(9) Joan. ix. 35. (10) Joan. ix. 36.
378 MEDITATION XXXVIL
lity and littleness, may come, like thyself,, to recover sight,
and to believe the mysteries of my divinity and humanity ;
and on the contrary, that those who are expert in the law,
like the PhariseesT philosophers, and the learned of the
world, because of their pride, may become blind; not
through my default, but through their own offence, be-
cause they did not believe my doctrine, nor profit by it as
they might.
Colloquy. — 0 good Jesus, suffer not that they who,
by their obligation, ought to see most, through their
pride do see least ; and that those who should have
their sight more clear than others, come to be more
blind than others. Preserve us, O Lord, from the sin
of pride, which is the cause of this pernicious blind-
ness. Amen.
MEDITATION XXXVIL
ON THE HEALING OF THE DEAF AND DUMB, WHOM CHRIST OCR LORD HEALED
WITH HIS SPITTLE.
POINT I.
"And they bring to Him one deaf and dumb, and they
besought Him that He would lay His hand upon him."(l)
In the person of this miserable man, contemplate our
spiritual deafness and dumbness, their causes, and their pro-
per remedies.
1. Spiritual deafness Is a want of faith and obedience,
when a man will not hear or understand the truths of holy
faith, the words of Almighty God,, the precepts of the law,
nor divine inspirations, becoming deaf to all these things.
Again, spiritual dumbness is a want of prayer, and of con-
fession, when a man neither knows how, nor yet desires,
to open his mouth to call on God, to crave His mercy,
(1) Marc. vii. 32..
ON CHRIST'S HEALING THE DEAF AND DUMB WITH SPITTLE. 379
to praise Him, to thank Him for the benefits He has done
him, or to confess His sins to obtain pardon.
2. Deafness is wont to be the cause that deaf persons
are likewise dumb; the Devil is the cause of both these
things, which therefore St. Luke names, "a dumb devil,"(2)
because, shutting the gate of these two interior senses of
the soul, the gate of remedy remains shut, which enters
by the hearing of faith, and by obedience, and is obtained
by hearing the word, praying to Almighty God, and con-
fessing their sins to the priest His minister.
All this will I apply to myself, considering myself deaf
and dumb, not as David, (3) for fear of hearing or of speak-
ing evil, but rather to all that is good. And the reason
is, because I have always the ears open, both of soul and
body, to hear all the curiosities and vanities of the world,
and to give credit to its lies and deceits, and to obey its
maxims and perverse laws; whence it comes, that I have
them also shut to those things which Almighty God and
His ministers teach and command me. I have my tongue
likewise very ready, to talk and discourse with men on all
that pleases me on my own praises, listening to flattery,
murmurings, or repinings, in consequence of which it is
the more unfit to talk with God, and to confess my sins,
sloth and shame having strongly tied it.
Colloquy. — 0 my Saviour, cast out of my soul this
" deaf and dumb devil," which possesses it ; and for
Thine infinite mercy sake, vouchsafe to provide for me
a suitable remedy, since of myself I have no power to
redress so great a misery.
3. Consider, that as this deaf and dumb man would
never have gone for a remedy to Christ, if others had not
brought him and asked for him, supplying thus with
their tongues the default of his, even so there are many
(2) Luc. xi. (3) Ps. xxxvii. 14.
380 MEDITATION XXXVH.
sinners so deaf, so dumb, and so forgetful of their own
misery, that they would never convert themselves to Almighty
God, unless some just person made intercession for them.
This ought much to move me to pray often for the con-
version of sinners, and to labour as much as I can to bring
them to Christ, and to His ministers, remembering that
He pardoned the sins of the man u sick of the palsy," (4)
seeing the faith of them that brought him before Him.
Colloquy. — 0 infinite God, have mercy, I beseech
Thee, on so many deaf and dumb persons who are in
this world ; east forth, 0 Lord, from their souls the
Devil, who makes them deaf and dumb, that they may
gladly hear, praise, and glorify Thee, world without
end. Amen.
POINT II.
" And taking him from the multitude apart, He put His
fingers into his ears, and spitting, He touched his tongue,
and looking up to heaven, He groaned, and said to him,
Ephpheta, which is, Be thou opened."(5)
1. In this action, Christ our Lord did all these things,
of which any one would have been sufficient, to shew the
difficulty there is to heal such soids as are deaf and dumb :
not on the part of Almighty God, but by reason of the
evil indisposition which is in themselves: for which reason
they cannot be cured but in length of time.
i. " Taking him from the multitude apart,9* to signify,
that this kind of persons, to the end they may be cured,
are to separate themselves from those who may any way
delay or hinder their cure, and from the entanglements and
traffic of temporal affairs, wholly attending to their
remedy.
ii. " He groaned" to denote the great calamity of these
(4) Mat. ix. 2, (5) Marc. vii. 33.
on Christ's healing the deaf and dumb with spittle. 381
souls, and what exceeding grief they cause- Him. 0 how
great is that evil, which causes Almighty God to groan !
Colloquy. — 0 my soul, how dost thou not weep and
bewail thy misery, for which thy Lord so wept and
wailed ! Wail also for the miseries of thy neighbours,
since they are so much to be bewailed, that Christ
Himself deigned to bewail them.
lii. Groaning, "He looked up to heaven," to signify that
these evils are to be cured with fervent prayer and weep-
ing, lifting up our eyes to heaven, from whence our remedy
is to come, which cannot be found on earth.
iv. "He put His fingers into his ears" the one finger
into one ear, and another into the other; — to signify the
gifts of the Holy Ghost, figured by the fingers of Jesus
Christ : for as the finger proceeds from the hand, so the
Holy Ghost proceeds from the divine Word, which is as
the hand and arm of the eternal Father, by whom He
works all things. These gifts, as will be seen in the fifth
part, open our ears, so that they may hear and understand
the truths of faith, and make them docile and obedient to
the divine inspirations, and the entire accomplishment of
the divine will.
Colloquy. — 0 Only-begotten Son of Almighty God,
who, with Thy Father, dost produce the Holy Ghost,
and with them both dost likewise communicate Thy
gifts to men ; vouchsafe to infuse them into our souls,
that we may all hear and obey Thy heavenly words,
fulfilling that which Thou hast said, " A people which
I knew not, hath served me : at the hearing of the ear
they have obeyed me."(6)
v. "Spitting, He touched his tongue," as He spit and
touched the eyes of the other blind man to whom He gave
sight, — to signify, that the celestial wisdom, figured by
(6) Ts. xvii. 45.
382 MEDITATION XXXVII.
the spittle which proceeded forth of the mouth of Jesus
Christ, the Wisdom. Incarnate, and our Head, is that which
must untie our tongue, that it may know how to speak
with Almighty God, with ourself, and with our neighbour,
as it becomes us. It is that which teaches prayer, the
praises of God, the confession of our sins, and the bro-
therly correction of other men, in order to cure them.
And as amongst men, but most of all amongst the Jews,
to spit upon any one, was held as a sign of great contempt,
Christ our Lord spit upon his eyes, to signify, that for our
blindness and spiritual dumbness, we deserve to be des-
pised and punished; in which sentiment Almighty God
exercises us, to give us light, as the <c gall of the fish"
restored sight to Tobias. (7)
Colloquy. — 0 sweet Jesus, I desire to receive Thy
spittle after this manner, since it is Thyself that dost
make use of this remedy, permitting me to fall into
tribulations, that my senses may be opened.
vi. "He said" imperiously, " Ephpheta, Be thou
opened;" to signify the virtue of His Almighty word.
For although men do not speak to those that are deaf,
because it were vain, yet Almighty God can speak to
thee, because His word is "living and effectual, and more
piercing than any two-edged sword,"(8) and powerful to
open the hearing, '* reaching unto the division of the
soul," and to work in her whatsoever He pleases, so
changing her, that she yields consent to what He com-
mands.
Colloquy. — 0 Almighty God, vouchsafe, I beseech
thee, so to open my hearing, that 1 do not withstand
Thee, because I am ready to believe what Thou shalt
teach me, and to obey what Thou shalt command me.
2. From these six circumstances together I will collect*
(7) Tob. xi. 13, et seq. (8) Heb. iv. 12.
on Christ's healing the deaf and dumb with spittle. 383
what I am to do on my part for the helping of souls, viz., to
draw them from the occasion of sin, to deplore their sins,
to pray for them, to bring them to the priests, the minis-
ters of Christ, that they may apply to them the sacraments
and the word of Almighty God, by which they may come
to be cured in the virtue of Christ, who is the principal
physician for these infirmities. And finally, to take com-
passion on those who, like " the deaf asp," (9) stop their
ears against him who desires to take the poison from them,
beseeching this most skilful Physician to use His omnipo-
tency to heal them.
point in.
" Immediately his ears were opened, and the string of
his tongue was loosed, and he spoke right." And although
Christ commanded them not to tell it to anybody, " so
much the more a great deal did they publish" the miracle,
saying : — " He hath done all things well ; He hath made
both the deaf to hear, and the dumb to speak." (10)
1. Here contemplate the Almighty power of Jesus Christ
to do ivhat He will, in removing the impediments to our
salvation, so that he who before was " deaf and dumb,''
heard and understood exceeding well. " And he spoke
right." Hence I will resolve within myself to speak
well, that is to say, of good things, and in such manner as
shall be agreeable to Almighty God.
Colloquy. — 0 good Jesus, set a guard on my mouth,
and take into Thy hand the keys of my tongue and
hearing, shutting and opening them when it is conve-
nient, that so both my silence and my talking, my
deafness and my hearing, may always be agreeable to
Thy majesty. Amen.
2. The effect of this miracle in this devout and thankful
(9) Ps. lvii. 5. (10) Marc. vii. 35.
384: MEDITATION XXXVII.
people, saying ot Jesus Christ: — "Bene omnia fecit.''
'* He hath done all things well."
Colloquy. — 0 infinite wisdom, who, " out of the
mouth of infants and sucklings" " hast perfected
praise," how great a truth hast Thou uttered by
the mouth of these men ! Well hast Thou, 0 my
God, done all things which Thou createdst at the be-
ginning of the world ; for having made them, and
looking on them, Thou saidst that " they were very
good." (11) Well hast Thou done all those things
which Thou hast by Thy providence disposed in this
world, forasmuch as all Thy "works" are "perfect."
(12) — Well hast Thou done the works of our redemp-
tion, being all full of sovereign bounty. — 0 how well
hast Thou done all Thy miracles, Thy sermons, Thy
sacraments, Thy humiliations, and Thy virtuous exer-
cises ! — Thou hast " done all things well," for the
utility and good of men, who, notwithstanding for the
same, have returned Thee so discourteous payment,
that they have rendered Thee innumerable evils for
innumerable goods : but Thou of Thyself art so ex-
ceedingly good, that as Thou didst well all sorts of
good things, so Thou sufferedst well all sorts of evils.
Grant me, 0 Lord, that in imitation of Thee I may do
all things well, so that there may be nothing in me
which may appear evil before Thee. Amen.
3. Lastly, how greatly these people glorified Christ our
Lord, who though He had healed but one who was deaf
and dumb, yet they said that He made the " deaf to hear,
and the dumb to speak," thus confessing that He who did
this good to one could do the same to many, and was most
ready to do it to all those who were deaf and dumb in
their souls, if they themselves would make use of His
mercy, because it is His office, and for this He came into
the world.
(11) Gen. i. 31. (1 2) Deut. xxxii. 4.
on Christ's healing the man possessed with a devil. 385
Colloquy. — 0 good Jesus, do this office to all infi-
dels, that they may firmly believe in Thee ; to all sin-
ners, that they may obey Thee ; and to all those that
are lukewarm in devotion, that they may serve Thee
with fervour ; so that all may praise and glorify Thee,
world without end. Amen.
MEDITATION XXXVIII.
ON CHRIST'S healing the maw possessed with a devil, luwatic, deaf,
AND DUMB, WHOM HIS DISCIPLES COULD NOT HEAL,
POINT I.
" And when He wa3 come to the multitude, there came
to Him a man, falling down upon his knees before Him,
saying : — Lord, have mercy on my son, for he is a lunatic,
and possessed with a dumb spirit, who, wheresoever he
taketh him, da&heth him against the ground, and lie
foameth, and gnasheth with the teeth, and pineth away :
he falleth often into the fire, and often into the water,
and I brought him to Thy disciples, and they could not
cure him." (1)
1. Here consider, in the person of this possessed person,
the force of the Devil against the man whom he possesses, the
evils ichich he does both to his soid and body, and those
which hereafter he will do him, haying him in hell.
i. Such fierceness and cruel malice has the Devil against
man, that he would injure him in all that belongs to his
body, if Almighty God did not restrain him; and thus
would he treat all as he did this poor youth, whom he
made deaf, dumb, and lunatic, like one that has the fall-
ing sickness, afflicting him with very terrible and con-
tinual torments from his youth, attempting sometimes to
(1) Mat. xvii. 14. Marc. ix. 16.
Vol. III.-25.
386 MEDITATION XXXV1TT.
bum him with fire, and sometimes to drown and stifle him
in the water: and this with such pertinacity, that he
would not obey the apostles of Jesus Christ, but rather in
a manner triumphed over them.
ii. But much more violence does he show against the
soul of the sinner, who surrenders himself to him, whom
he makes deaf and dumb, as has been said, and lunatic :
that is to say, subject to the world, irregular, mutable, and
inconstant in good. He " dashed him against the ground,"
fastening his affections to earthly things. He makes him
to cast out of his mouth the foam of beastly and filthy
words, and to gnash his teeth, through the fury of anger
and choler. — He makes him stupid, and as it were insen-
sible to things celestial in it. Sometimes he casts him
into the fire of carnal concupiscence, to burn him, at other
times into the currents of the waters of worldly affairs, to
sink him in them. And thus does he trail him from one
sin to another, tearing him, and making him perversely
to resist the preachers and confessors, that none may be
able to reclaim him.
Colloquy. — 0 eternal God, open the eyes of all
men, that those who come to this point of misery may
be delivered from it : and that others may escape from
falling into it, resisting that spirit from which so many
evils come to them. Amen.
2. From hence is to be gathered what fury the Devil
will use in hell against sinners, who are wholly his, since he
uses such cruelty towards them here on earth, when
Almighty God permits him to do it. O what deafness!
O what dumbness 1 what gnashing of teeth ! what en-
raged learnings ! what hurling into flames of fire, and into
waters of snow! what variety and eternity of torments
will he inflict on them, revenging himself on God in
them.
ON CHRIST'S HEALING THE MAN POSSESSED WITH A DEVIL. 387
Colloquy. — 0 my soul, how dost thou not abhor
him, who both in this life, and in the other, is so cruel
and so bloody a butcher of those who obey him ? O
Almighty God, if Thou give leave to this enemy, to
treat me like Job with regard to my body, yet restrain
him, that he may not hurt nor injure my soul. Amen.
POINT II.
Next consider what Christ our Lord did before He
healed this youth.
1. First, He cried out against the incredulous people that
were there present, and in them, against all others like to
them, saying: — "0 incredulous generation, how long shall I
be with you? And how long shall I suffer you?1' (2) By
which He discovered the pain which He endured by reason
of the incredulity and pertinacity of that people, which
emboldened the Devil to torment the possessed person,
seeming thus to signify that He was weary of living so
long amongst them, to support and suffer their hardness.
Colloquy. — 0 most patient Jesus, what great reason
hast Thou to be weary of remaining with me, doing
me great favours, and suffering my great imperfec-
tions. But Thy patience, 0 patient Jesus, is infinite,
although Thou showest Thyself offended against the
faults, Thou yet hast compassion on the faulty, to free
them from them ; deliver me, 0 Lord, from mine,
that so I may enjoy the fruits of Thy mercy. Amen.
2. Then He said, '■'■Bring Mm unto me, and they brought
him, and when He had seen him, immediately the spirit
troubled him, and being thrown down upon the ground he
rolled about foaming :" (3) to show as it seemed, how much
he detested our Eedeemer. And, if in the presence of Jesus
Christ, he so treats those whom he possesses, what will
(2) Marc. ix. 18. (3) Marc. ix. 19.
388 MEDITATION XXXVIII.
he do to them in His absence? The father of the youth,
afflicted at this sight, said to our Lord: — "If thou canst
do anything, help us, having compassion on us." (4) But
Christ seeing the little faith of this man, to heal him first
before He healed his son, set before him a memorable sen-
tence, saying: — " If thou canst believe all things are possi-
ble to him that believeth:" He says all things without
excepting any, how great or difficult soever they be.
Colloquy. — 0 omnipotence of my Saviour, who
makest almighty those who trust in Thee, so that
they trust as they ought in Thy infinite mercy ! How
shall I not believe and trust in this word of my Lord,
since He is most faithful in performing whatsoever He
promises, and almighty in executing whatsoever He
says !(5) 0 good Jesus, since Thou canst do all things,
and say est to me, " If" I can " believe," I may do all
things ; grant that I may believe in such a manner as
Thou desirest, by which I may obtain of Thee all that
which Thou dost promise me. Amen.
3. The father of the youth hearing this, and seeing that
the health of his son depended on his faith, with fervour
and humility returned answer, saying: " I do believe;
Lord, help my unbelief ;"(6) as much as to say; I believe
as much as is possible for me, and in what my faith
is defective, vouchsafe that Thy bounty supply the rest.
In which words he teaches us a most useful manner and
method of prayer, to wit, that doing what we are able, we
demand of God to supply what is wanting. Believing, I
am to ask an increase of faith ; — humbling myself, I am to
beg an increase of humility; — and loving, I am to crave
an increase of charity.
Colloquy. — 0 sweet Jesus, I believe, and a thou-
(4) Marc. ix. 21. (5) S. Ber. serm. 84. in Cant.
(6) Marc. ix. 23.
ON CHRIST'S HEALING THE MAN POSSESSED WITH A DEVIL. 38D
sand times credit whatsoever Thou sayest, and hope
what Thou promisest : but, alas ! my faith is very
feeble, and my confidence little ; wherefore, supply, I
beseech Thee, my default, fortifying my faith, and
perfecting my hope, since it belongs to Thy bounty
to finish the good which Thou hast begun.
POINT III.
Then Jesus threatened the unclean spirit, saying to
him: — "Deaf and dumb spirit, I command thee to go out
of him, and enter not any more into him."(7) Upon
which the Devil went forth, crying out, and greatly tear-
ing him, leaving him for dead; but Jesus, taking him by
the hand, lifted him up whole and sound, and delivered
him to his father: all admiring the greatness of God.
1. Here contemplate, first, the dominion of Jesus Christ
our Lord over the devils, and the authority with which He
commanded this devil two several things;- — the one, im-
mediately to go forth ; — the other, never more to return
to enter. Nor was it void of mystery, that He said to
him at this time, enter not any more into him: foras-
much as Christ our Lord knew well the condition of a
devil which has long time lodged within a soul, and is
afterwards cast out, who has no rest until he return,
bringing " with him seven other more wicked than him-
self." (8) But to repress this his fury, He would here make
use of His complete mercjr, commanding him to return no
more, neither alone, nor yet with company, which com-
mand he was enforced to obey.
2. Consider the great pain ichich the Devil feels in quit-
ting a soul, especially when he has long possessed it, and
the pains which the poor soul endures at the time he is to
be freed from his tyranny, and to leave the vice wherein
he has lived, which are agonies that resemble death, but
(7) Marc. ix. 24. (8) Luc. xi. 25.
300 MEDITATION XXXVIII.
yet are very necessary to recover life; so that, although
the Devil deters me, or the world and the flesh affright
me, yet ought I not to procrastinate my conversion,
driving from me this cruel tyrant as soon as I can;
for the longer I defer the holy work, the more enraged
will he be against me, and the more difficult it will be to
dislodge him.
3. Consider the bounty and benignity of Christ our Lord,
in giving His hand to him that was fallen, lifting him up,
and reviving him ; for He only it is who can restore life
and perfect health. And although He might have taken
this youth for His own service, yet He would not, but
would return him to his father; showing in everything
His charity, and that he does all the good He can, without
any profit to Himself.
Colloquy. — 0 God of my soul, all these reasons
invite me to love Thee, and with gladness to serve
Thee ; but since Thou hast delivered me from the
Devil, command him that he return no more to me,
and take me for Thine, for I neither have, nor ever
will have any other father than Thyself, to whom be
all honour and glory for the wonders which Thou
workest by Thy Son for our benefit. Amen.
POINT IV.
Our Lord entering into a house, "then came the dis-
ciples to Jesus secretly, and said: Why could we not cast
him out? Jesus said to them, Because of your unbelief;
for amen, I say to you, that if you have faith as a grain of
mustard seed, you shall say to this mountain, Remove
from hence hither, and nothing shall be impossible to you.
But this kind of devil is not cast out but by prayer and
fasting."(9)
1. Consider first, the great prudence of Christ our Lord,
(9) Mat. xvii. 18.
on Christ's healing the man possessed with a devil. 391
who would not tax in public the little faith of His disci-
ples, which was in part the cause why the devil went not
out of this man ; but reprehended in public the incredulity
of the nation, which was public; and in secret, that of
His diciples which was secret; teaching us the manner
how to reprehend others with discretion.
2. He admonishes us, that, to obtain great things, it is
but required to have faith like "a grain of mustard seed"
which is little in quantity, but great in sharpness and
efficacy. For even so faith and confidence ought to be
strong, vehement, lively, and effectual; but yet in a sub-
ject, humble and little in his own eyes, and distrustful of
himself, that he may wholly trust in Almighty God.
With this faith, we may pluck up the greatest mountain
from its place, how strongly rooted soever it be;(10) that
is to say, drive the Devil from bodies and souls, in which
he has long time dwelt, and root up the spirit of pride, of
anger, of gluttony, and other earthly impediments, which
hinder us in the service of God.
Colloquy. — 0 Almighty Lord, sow in my soul this
" grain of mustard-seed," for I can never get such a
faith as this, unless Thou give it me. Give me, O
Lord, a vehement faith by the fervour of charity, a
secure faith by the littleness of humility, and in both
conditions like " a grain of mustard-seed," from which
there may grow up a tree of virtues, on which the
angels of heaven may sit and recreate themselves.
3. Christ our Redeemer added, that "this kind" of
devil, so deeply rooted, "is not cast out but by prayer and
fasting." So that with faith and confidence, prayer and
fasting, proceeding from the same faith, ought to be joined ;
for if the faith be like " a grain of mustard seed," in such
case it buds forth fumes of prayers to Almighty God, and
(10) Marc. xi. 23.
392 MEDITATION XXXVIII.
humiliation of fastings, to obtain what we ask, hoping to
obtain it by these means. (11) And Christ our Lord uses
the same words to him whom He heals, and to them who
are already whole; because both the one and the other
ought to be armed with the same virtues.
4. With these spiritual weapons, I will take courage to
War and vanquish the malignant spirits, subjecting my
heavy flesh by fasting, and elevating my spirit to Al-
mighty God by praying, by which it may ascend to hea-
ven like a pillar of smoke, issuing forth from " myrrh and
frankincense ;"( 12) from "the myrrh" of penance, and
from the " frankincense" of prayer ; for the smoke thereof,
as the angel said to Tobias, " driveth away all devils,"(13)
bo that they dare not approach to me.
Colloquy. — 0 my Redeemer, who on the mount of
Thabor, didst spend the night in fasting and prayer
before Thou didst cast forth this devil, which Thine
apostles could not vanquish ; give to me the spirit of
prayer and of penance, by which I may subject my
flesh, tame my passions, and cast from me the spirit
of pride and of vain-glory ; that ascending with Thee
to the mountain of myrrh, and the hill of " frankin-
cense,"(14) joining fasting with prayer, I may merit
to ascend with Thee to the mountain of Thabor of Thy
glory. Amen.
(11) S. Ber. ?erm. 40 in Quadra?. (1*2) Cant. v. 6.
(13) Tot), vi. 8. (14) Cant. iv. 6.
ON CHRIST'S RAISING TO LIFE THE RULER'S DAUGHTER. 393
(5) MEDITATIONS ON CHRIST'S MIRACLES OF
RAISING THE DEAD: AND ON THE SPIRITUAL
RESURRECTION OF SINNERS.
The meditations on the three dead persons whom Christ
our Lord raised to life, ought to be made, not only on the
miracle itself, but also on what it signifies, viz. : — the
spiritual resurrection of all such sinners who are converted
to Christ our Lord; which may be reduced to three sorts,
— i. Some sin by frailty or ignorance; figured by the
daughter of twelve }rears old, whom Christ raised in the
house of her parents. — ii. Others sin by passion; figured
by the only son of the widow of Nairn, whom our Lord
raised as he was carried to be buried. — iii. Others sin
with malice; figured by Lazarus, whom our Lord raised
after he was buried ; representing in the manner of
raising them, the manner of raising sinners.
MEDITATION XXXIX.
ON RAISING TO LIFE THE DECEASED DAUGHTER OF A PRINCE OF THE
SYNAGOGUE.
POINT I.
"Behold there came a ruler of the synagogue and he
fell down at the feet of Jesus, beseeching Him that He
would come into his house. For he had an only daughter,
almost twelve years old, and she was dying." (1)
1. Here meditate on the quality of this deceased, and the
cause of her death, and the same may be done on the only
(1) Luc. viii. 41.
394 MEDITATION XXXIX.
son of the widow of Nairn : for although she was their
only daughter, and born of rich and noble parents, and
consequently greatly cherished and beloved by them, yet
she was overtaken by death, from whom neither her
parents, nor the physicians, nor her riches, nor her flourish-
ing youth could defend her : by which I may understand,
that in every age, and in every state of worldly fortune,
there is no assurance of life, but that death can at ail
times suddenly attack me. And although this maiden,
and some few others might repair the damage of the first
time they died, after Jesus Christ had raised them to life,
preparing themselves to die well and blessedly the second
time, yet that I cannot do the same, because as we have
already seen in the first part of the seventh meditation,
it is a general law "unto men once to die."' (2)
Colloquy. — 0 good Jesus, let me not vainly assure
myself on the flower of my age, nor on my pleasures,
riches, and other fallacies of this life ; grant me al-
ways to fear with a holy fear, that which always
threatens me ; and since my death will be but one,
grant that it may be a good one. Amen.
2. The death of young children sometimes befalls them
for the sins of their parents, who dote upon them, and pet
them inordinately, and for their sakes trample under foot
the law of God. Sometimes for their own sin, when
without bridle they follow their inclinations, Almighty
God stopping their passage, lest they should be damned
everlastingly; or be detained in purgatory. Sometimes
for favour, taking them away, as the Wise man says, lest
"wickedness should alter their understanding, or deceit
beguile their souls." (3) Sometimes for other secret causes
of the glory of God, which we comprehend not. Hence
J will fear to sin, lest death enter (4) and seize upon me^
(2) Heb. ix. 27. (3) Sap. iv. 11, , (4) Rom. v. 12,
on Christ's raising to life the ruler's daughter. 39>5
casting myself upon the fatherly providence of Almighty
God, beseeching Him to send death to me in such time
and disposition,, as may be most favourable for my sal-
vation, and for His glory.
3. This deceased person could neither go, seek, nor call
upon Christ to give her life, and would have remained for
ever dead, unless her father had interceded for her : even
so it is with the sinner, dead by sin. For although it be
true that he is not so dead, that he cannot call upon
Christ, yet it much imports him, that he have some in-
tercessors to pray for him, arid solicit Almighty God to
resuscitate him. And so I must endeavour myself to
demand the same of Him, saying : —
Colloquy. — 0 most pitiful Father, behold the innu-
merable souls that are in the world, so dead and buried
in their sins, that they neither ask Thee life nor re-
surrection. I, O Lord, although unworthy, beseech
Thee to come to their houses, and to touch their
hearts with the hand of Thy inspiration, to give them
life. Behold also this my only daughter, which is my
soul and my will, which is, as it were, dead through
the sin and tepidity in which I live. Come, 0 my
God, to my unworthy house, and touch it with the
touch of Thy Almighty hand, by which it may be
raised up with fervour to newness of life. Amen.
point ii.
"But Jesus having heard the word that was spoken,
saith to the ruler of the synagogue : Fear not ; only be-
lieve. And Pie admitted not any man to follow Him, but
Peter and James and John," (5) with the father and
mother of the damsel.
1. Here consider the gentleness of Christ our Lord, m
going immediately after the governor, although his faith
(3) Marc. v. 37.
396 MEDITATION XXXIX.
was imperfect and deserved not the favour; because he
prayed Him, as did the ruler mentioned by St. John, that
He would go to his house to "heal his son :"(6) as if He
could not have healed him without moving a foot farther.
But yet He blamed him not, because He saw him prostrate
at His feet, and humbled ; humility greatly supplying our
other defects, and moving the mercy of Almighty God to
pardon them : as the pride of the ruler, and the audacity
which he shewed in seeking health for his son, without
humbling or abasing himself, moved him to indignation,
and to reprove him for his little faith.
2. Christ our Lord chose to work this miracle in secret:
for it being the most famous of all those He had yet
wrought, and the first dead person that He raised to life,
He would leave us in this an example of humility, teach-
ing us to fiy the vain ostentation of men; in confirmation
of which, the miracle being wrought, He immediately
commanded those that were present not to publish it :
but yet He would have witnesses who might afterwards
publish it for our profit. Nor was it without mystery,
that He chose for this purpose the three apostles, who
likewise were witnesses of His Transfiguration on mount
Thabor, and of the sorrow which He sustained in the
garden of Gethsemane; to give us to understand, that to
His best beloved and those who are more fervent, He
communicates more of His secrets, especially in three
things : — in the work of the conversion of souls, — in the
greatness of His glory, — and in the ignominies of His
passion. O how happy would he be who could privately
accompany Jesus, and follow this lamb whithersoever He
goes, without ever departing one only minute from His
delightful company.
(6) Joan. iv. 47.
on cheist's raising to life the ruler's daughter. 397
point iii.
Jesus "taking the" deceased "damsel by the hand,
said to her, Damsel, I say to thee, arise. And im-
mediately the damsel rose up and walked : and He com-
manded that something should be given her to eat, "(7)
leaving her parents astonished at the miracle.
1. Ponder the almighty power of our Lord and Saviour,
since with one only word, without any prayer, as Elias
and Eliseus, but absolutely commanding with authority,
He restored life to this dead person, and at an instant the
soul of the deceased, which was in Limbo, or wheresoever
it was, heard His voice, and came and entered into her
body, without being able to disobey, neither could any-
thing detain her.
Colloquy. — I rejoice, 0 my Saviour, that Thou art
so powerful, as to call the things that are not, as if
they were, and that the dead do hear and obey Thy
voice. Call, O Lord, all those who are dead by sin,
with the voice of Thy inspiration, that they may arise
to the life of grace ; and, if they resist Thee by reason
of their perverse will, because Thou wilt enforce none,
call them once again more forcibly, for if it please
Thee to use Thy power, who is he that shall not obey
Thee?
2. The cause ivhy He took the dead person by the handy
and that she began to walk, and why He commanded that
there should be something given her to eat, which He did
not do to the other dead. This lie did, to show, that
such sinners as die and offend through mere frailty,
figured by this young maid, are quickened by Christ, who
helps them with His almighty hand to surmount their
feebleness : and, therefore, being raised by His virtue, He
requires of them two thing3. — i. That they be not idle,
(7) Marc. v. 41.
3D8 MEDITATION XL.
nor remain on the bed of slothfulness, but that im-
mediately they begin to walk, and to exercise good works,
profiting and advancing themselves in the way of virtue.
— ii. That they eat that bread which fortifies "man's
heart," (8) which is the bread of the most Blessed Sacra-
ment, by virtue of which they will obtain strength. And in
commanding others to give food to the deceased, He gives
us to understand, that His will is that His ministers
should give this bread of life to converted sinners, to
fortify them to prosecute the journey they have begun.
Colloquy. — 0 Saviour of my soul, take me by the
hand; for, Thine joining itself with mine, I shall im-
mediately arise, and begin to labour, chasing from me
all sort of slothfulness. Give me likewise to eat that
supersubstantial bread of life which comforts the
feeble, and which nourishes the hearts of the pusill-
animous, that in virtue of it I cease not to walk, until
I come to " the mount of God, Horeb,"(9) where I shall
for ever and ever behold Thy glory. Amen.
MEDITATION XL.
ON THE DECEASED SON OF THE WIDOW OF NAIM.
POINT I.
"Jesus went into a city that is called Nairn; and there
went with Him His disciples, and a great multitude. And
when He came nigh to the gate of the city, behold a dead
man, the only son of his mother, was carried out, and she
was a widow : and a great multitude of the city was with
her."(l)
1. In the person of this deceased youth, beside what we
have said in the preceding meditation, consider, a sinner
(8) Ps. ciii. 15. , (9) 3 Reg. xix. 8. (1) Luc. vii. 11.
OF THE DECEASED SON OF THE WIDOW OF NADf. 399
dead through the sins arising from his vehement passions,
whose soul is shut fast within his body, as within a coffin,
forasmuch as all that he thinks, speaks and treats, is in
flesh and of his flesh. Those which carry this coffin are
four appetites, or vehement passions, viz. : — luxury, which
is an appetite of sensual delights; — ambition, which is an
appetite of vain honours; — covetousness, which is an ap-
petite of riches; — and anger, which is an appetite of
revenge against those who thwart their vicious desires.
By these four passions, this miserable sinner is carried into
the abyss of innumerable sins, and afterwards into the
abyss of hell, if Christ our Lord do not withhold him.
Hence I will draw affections of compassion, to see the
wrorld so full of such dead sinners, who every day show
themselves in public, in the streets and gates of the city,
saying with Jeremiah : — "Who will give water to my
head, and a fountain of tears to my eyes, and I will weep
night and day "(2) for the dead of my city?
2. Ponder the charity and providence of Christ our
Lord, in corning to Nairn just at such a time, to meet with
this deceased : since it was not by chance, but wittingly,
and with intention to raise him to life, offering Himself
without any asking. The deceased daughter He raised at
the entreaty of her father; — Lazarus at the entreaty of
his sisters, but this young man of his own proper motion,
to signify, the greatness of His mercy in seeking dead
souls, going to meet with them, and to offer them a cure,
though they do not demand it, moved by the sole com-
passion which He takes of them : and even then also when
they do demand it, He prevents and inspires them, in
order that they may demand it.
Colloquy. — 0 Father of mercies, behold the number
of dead sinners, who walk according to the ways of
(2) Jer. ix. 1.
400 MEDITATION XL.
this world ; take compassion on them, go before them
to meet them, and stay their passage, before death
surprise them. Amen.
POINT II.
"Whom when the Lord had seen, being moved with
mercy towards her, He said to her: Weep not ; and He
came near, and touched the bier, and they that carried it
stood still." (3)
1. Christ onr Lord would perform this miracle, not in
secret, as the former, but in public, for the greater glory of
His Father, and to establish the authority of His divine
doctrine : yet to the end it might appear that He did it
not for vain ostentation, but through compassion, He
showed a tenderness of heart, in beholding the misery of
this woman who was "a widow," who lost her only son :
in which He teaches us the prudence which we must use
in our public actions, and that we perform them without
ostentation : — as also the compassion which we must have
for afflicted and desolate persons, after the example of our
great God, "who is the father of orphans, and judge of
widows," (4) and the refnge and shelter of all distressed.
2. The tears of this widow, without either speaking or
asking anything, moved Christ our Lord to raise her son:
because the tears which we shed for our own sins, or for
the sins of others, are a very powerful prayer with God
our Lord, to move Him to redress our miseries.
Colloquy. — 0 most merciful Father, whose eyes
are moved to tender compassion, seeing the tears to
stand in ours, let the tears of the Church, our mother,
move Thee to compassion ; a widow by reason of Thine
absence, who so laments our offences, as if every one
were her only son, issued forth of her very womb ;
(3) Luc. vii. 13. (4) Vs. lxvii. 6.
ON THE DECEASED SON OF THE WIDOW OF NAIM. 401
and grant me by her tears that which I deserve not
for my own. Take away, 0 Lord, the cause of this
weeping, saying to her, to comfort her, " Weep not,"
for I will restore life to the child for whom thou
weepest.
3. Christ our Lord "came near the bier, and touched it.
And they that carried it stood still:" to signify that
before He raises a sinner, He first touches him with the
hand of His omnipotence, and with forcible inspirations,
sometimes with fears and threats, sometimes with hopes
and promises, and causes the impetuosity of the four
passions which carry him away, to subside; and how
furious and violent soever they may be, they will be still
at the touch and command of Jesus Christ.
Colloquy. — O hands of Jesus, which touched the
wood of the holy Cross, to give life to him that died
for touching wTith his the fruit of the forbidden tree ;
touch, I beseech Thee, such sinners as are dead by
sin, that they may dispose themselves to receive the
life of glory. Amen.
POINT III.
" And He said: Young man, I say to thee, arise. And
he that was dead sat up and began to speak ;" and He
" gave him to his mother." (o)
1. Consider here, first, the omnipotence of our Saviour
in this miracle, who need not, like Elias and Eliseus, (6) to
stretch Himself upon the body of the deceased, and to lay
face to face, eyes to eyes, nor yet so much as touched them
with His hand, as He did the daughter of the ruler of the
synagogue, but only with an imperious word He spoke to
the dead, as to one asleep.
2. This young man — (and not without mystery) — did
not immediately begin to walk, as did the daughter of the
(5) Luc. vii. 14. (6) 3 Reg. xvii. 21. 4 Reg. iv. 32.
* Vol. III.— 26.
402 MEDITATION XL.
fruler of the synagogue, but sitting up in the coffin, began
" to speak" to signify that sinners who are carried away
by their passions, are healed by little and little. — First,
they receive the life of grace, and cut off their inordinate
appetites to carnal things, although there remain yet some
affection which entangles and ties their hearts to them, but
at last they come wholly to divest themselves of their vicious
customs, and begin to speak, confessing their errors, crav-
ing pardon, purposing amendment, and praising Almighty
God for the favours He does them. Hence I will learn
not to disdain those who forsake not on a sudden the cus-
toms of their past life, for although justification be effected
in a moment, yet the perfection thereof is attained little by
little.
3. Consider the charity of Christ our Lord, in giving the
son to the mother, " a widow," for although He might
have detained him for Himself, yet He would not, but
would that he should attend and serve her in her age and
widowhood, that so her comfort might be so complete, to
signify, that it is the property of Jesus Christ to restore
sinners to their mother the Catholic Church. And even
as this young man, who was taken out of his mother's
house dead, and carried by others, returned alive to her
Upon his feet, with joy to his mother; — even so the sinner
departs from the congregation of the just, carried away
by his passions, returns to her, quickened and revived by
Jesus Christ, with liberty of spirit, and joy of the Church.
Colloquy. — I give Thee thanks, 0 most sweet
Saviour, for the good which Thou dost to so many
souls ; 0 that all sinners would return and join them-
selves to the congregation of the just, that so the
Church might rejoice to have many living children !
Since then Thou, 0 Lord, canst give her this joy,
deprive her not of it, that Thy name may be glorified,
ON THE RAISING OF LAZARUS FROM THE DEAD. 403
and we may say, as the people did who saw this mira-
cle^?) " A great prophet is risen amongst us, and God
hath visited His people with mercy."
MEDITATION XLI.
ON THE RAISING OP LAZARUS FROM THE DEAD.
POINT I.
Lazarus, the brother of Mary and Martha, who were
greatly beloved of Christ our Lord, "was sick. His sis-
ters therefore sent to Him, saying, Lord, behold he whom
Thou lovest is sick." (1)
1. First, in these words is taught us a manner of prayer,
"brief, perfect, very effectual, and proper for spiritual men
exercised in the active and contemplative life, figured by
Martha and Mary, which Hugo of St. Victor calls, (2) a
manner of praying by insinuation, and consists in repre-
senting to Almighty God briefly any necessity which I suffer
either in soul or body, enumerating the various titles of
love which He bears me, referring wholly the care of my
remedy to His divine providence, with great confidence
and resignation to His holy will ; for if I know that He
loves me, it is enough to persuade me that He will do
what is salutary for me, although I on my part ask Him
nothing. This manner presupposes a great opinion of the
love which Almighty God bears us, a great confidence in
His goodness, and great resignation to His will, desiring
nothing but what He wills, leaving to Him the remedy
for all my necessities, the place, the time, and manner of
supplying my wants.
2. With these affections 7" will endeavour to repeat often
(7) Luc. vii. 16. (1) Joan. xi. 2,
(2) Lib. de Mode- Orandi, c. 2.
404 MEDITATION XLI.
and leisurely this ejaculatory prayer: — "Lord, behold he
whom Thou lovest is sick ;''(3) and instead of this word
" sick,'' I may use others, saying, "Lord, he whom Thou
lovest is sad, — dejected, — slow, — dry, — and indevout; —
is tempted with anger, impatience, and pride, — is exiled
from heaven, — is in danger of death, and of being damned
for ever,'' &c.
Again, instead of saying: — "He whom Thou lovest,''
I may put other words which contain titles of love, saying :
" Lord, he whom Thou modest after Thy own image and
likeness is disfigured, — he whom Thou redeemest with Thy
precious blood is stained with sins, — he whom Thou adopt-
edst in baptism is surrounded by enemies who oppress him,
— he whom Thou hast chosen to be a religious, is full of
imperfections which disfigure him." And making a pause
at each of these ejaculatorv prayers, I will pour forth my
heart before Almighty God, hoping He will give me what
is most suitable for me, yet still resigning myself to all
whatsoever it shall please Him to ordain.
3. This sort of prayer is like the Blessed Virgin's
at the wedding: — " Fili, vinum non habent,'' "Son,
they have no wine," as has been meditated in its proper
place. — As also that which the spouse insinuated when she
said: — " I adjure you, O daughter of Jerusalem, if you
find my beloved, that you tell him that I languish with
love;" (4) as if she had said, " It suffices that He under-
stand that I am sick, that He speedily remedy my infir-
mity.
POINT II.
" Jesus hearing it, said to them : This sickness is not
unto death," (that is to say, shall not cause death,) " but
for the glory of God, and that the Son of God may be
glorified by it;" (5) and He still remained in the same place
(3) Joan. xi. 3. (4) Cant. v. 8. (5) Joan. xi. 4.
ON THE RAISING OF LAZARUS FROM THE DEAD. 405
two days, Lazarus dying in the meanwhile. Christ our
Lord gave this answer, on the one side to comfort these
devout women, and the other to prove the soundness of
their virtue, and to discover what the faith and resigna-
tion was which accompanied their prayer.
1. Consider, first, the manner how our Lord comforted
these afflicted sinners, with a reason which gives the
greatest comfort that can be in the world, which was to
say to them, that the sickness of Lazarus, and the troubles
and penalties of His elect, as well of body as of mind, all
are " for the glory of" Almighty " God," and their own
welfare, and that He knows the success they shall have
before they happen, and the good which He will draw
from them. This glory of Almighty God appears either
in delivering us from them when we least expect it, after
a wonderful manner, or in giving us in them great patience,
and the precious gifts of His holy grace.
Colloquy. — 0 my glory and my Lord, if it be so
that my infirmities and my troubles are conducive to
Thy glory, let them come, then, in good time, for
I will not refuse them for fear of diminishing Thy glory:
nay, I will glory in them, since Thou art glorified in
them : " Gladly, therefore, will I glory in my infirmi-
ties, that the power of Christ may dwell in me."(6)
2. It was a great trial and affliction to these sisters to see
their brother die, when Christ had sent them word that
his " sickness was not unto death." But this Christ our
Lord did, to prove their faith and submission of judgment,
in subjecting themselves to what they understood not,
seeing in effect the contrary of that which they so greatly
desired. In these two things Almighty God proved some
great saints, as He proved Abraham, (7) when He com-
manded him to sacrifice his son, of whom He had promised
(6) 2 Cor. xii. 9. (7) Gen. xxii. 3.
406 MEDITATION XLI.
him an innumerable succession, who, as St. Paul says,
"against hope believed in hope," (8) thinking that God
was able to perforin His promise. The same did Christ
our Lord intend that the sisters of Lazarus should do ; tuid
the same ought I to do, when Christ sends me the con-
trary of that which I crave and ask at His hands, as if I
ask Him for health or humility, and He should suffer that
my sickness should increase, and that I should be more
tempted to pride than I was before : — then am I to say that
of Job : — " Although He should kill me, I will hope in
Him, but yet I will reprove my way in His sight, and He
shall be my Saviour." (9)
Colloquy. — 0 most sweet Saviour, I cast myself
into Thy hands, to Thee I surrender my judgment
and will, offering myself to undergo whatsoever it shall
please Thee to ordain. Although Thou shalt " kill
me," yet will I never lose the hope that Thou canst
revive me ; and if Thou say that I shall die, and that I
see myself die, yet will I "against hope believe in hope,"
for I will believe that this very death will give me a
better life.
POINT III.
Two days being passed, Jesus "said to His disciples,
Let us go into Judea again;" and they "say to Him,
Rabbi, the Jews but now sought to stone Thee: and
goest Thou thither again?" (10) Notwithstanding this,
He said to them that He would go, because the matter
concerned His Father's glory He would run through all
worldly difficulties.
1 . To encourage them to do the like, He laid before
them two powerful reasons.
i. First, "Are there not twelve hours of the day?"
that is to say, as the day has twelve hours, and so is it
(8) Rom. iv. 18. (9) Job xiii. 15. (10) Joan. xi. 7.
ON THE RAISING OF LAZARUS FROM THE DEAD. 407
impossible that it should not fulfil them; even so the day
of my life, — that of yours, — and the life of all, has its hours
fixed by the high decree of Almighty God, which no man
can shorten before the time, for which reason we may
'securely undertake what shall be for His glory, without
fear of losing our life before the time which He has de-
creed and ordained. And the rather so, because in
" twelve hours" men and many other things change, and
God Himself alters their wills, wherefore we must not be
afraid on account of what passed in the first hour, which
perhaps will quite alter in the next.
ii. The second reason was: — "If a man walk in the day
he stumbleth not, because he seeth the light." That is to
say, He that walks in truth before Almighty God need3
not to fear, because the truth and light of God will so con-
duct him, that he will not stumble nor die, so long as it
shall please Almighty God that he should live. But those
who walk by night and in darkness fear and stumble, be-
cause the true light both of faith and of grace is wanting
to them, and so in punishment of their offences they come
to fall, and to lose their lives before the time, for " the
wicked and deceitful," as the Scripture says, "shall not
live the half of their days," and the sun shall go down on
their behalf when it should be but noon-day.
With these two reasons I am to animate myself not to
omit things belonging to the service of Almighty God, for fear
of men, or of their persecutions, since they cannot add one
day, nor one hour of a day, to those which Almighty God
has assigned, nor can they take one away contrary to His
holy decree. And if I be a child of light, and pleasing to
Almighty God, I have no cause to be afraid of men, since
the same Lord says: — " Fear ye not the reproach of men,
and be not afraid of their blasphemies, for the worm shall eat
them up as a garment, and the moth shall consume them
408 MEDITATION XLI.
as wooL"(ll) — And "who art thou that thou shouldst be
afraid of a mortal man, and of the son of man, Avho shall
wither away like grass?" As if He had said, Although
considering what thou art of thine own self, thou hast
sufficient cause to fear, yet beholding whom I thy protec-
tor and Redeemer am, thou hast no cause at all to fear.
2. This said, Christ our Lord discovered to His apostles
by little and little the death of Lazarus, and that with
words very mysterious, saying first to them : " Lazarus
our friend sleepeth, but I go that I may awake him out
of sleep:" (12) in which words He calls the death of
Lazarus, '• sleep;" not only because it was to Him as easy
to raise him, as to waken one that was asleep, which is a
thing common to the death both of good and bad, but
also to signify, the difference that there is betwixt the
death of his friends, and that of his enemies ; for even as
he that sleeps rests himself by sleep, and soon returns
to live the life which before he led: even so the friends
and favourites of Almighty God, die to " rest from their
labours," (13) and rise again to that life, which in an emi-
nent manner deserves the name of life, which is that life
everlasting, in which is given to them the inheritance of
glory :(14) but His enemies die, to remain dead for ever,
whose " resurrection" shall not be " to life," but to ever-
lasting death.
3. To this saying of Jesus Christ, the apostles answered:
"Lord, if he sleep, he shall do well ;" (15) as if they had said,
It is a sign of health wdien the sick sleep, and that there-
fore it was not needful to take the pains with so great
danger to go to awake him. In this is represented the re-
pugnance of imperfect persons, who will not understand
what they desire not to do, unless it be told them in very
a 1) Is. li. 7, 12. (12) Joan. xi. 1 1. (13) Apoc. xiv. 13. ,
(14) Ps. cxxvi. 2. (15) Joan. xi. 12.
ON THE RAISING OF LAZARUS FROM THE DEAD. 409
plain terms, and never want excuses for not accomplishing
that which God and%His ministers command them; so the
apostles, who being loathe to go to the country of Judea,
supposed our Lord to speak of common sleep, where it was
easy to understand that it was needless to take such a
journey to awake one that was asleep. Wherefore Christ
our Lord seeing this, He said to them plainly: — "Lazarus
is dead, and I am glad for your sakes that I was not there,
that you may better believe." (16) In which words He
discovered the desire which He has that our faith and
virtue should increase, seeing He was " glad" of Lazarus's
death, because from thence was to result great good to His
disciples. And although the apostles already believed
this, He nevertheless says, "that you may believe;" teach-
ing us an exercise of virtue, proper to the most fervent
persons, who, upon every occasion on which God discovers
His mysteries to them, believe anew, and say to Him: —
" Lord, if I had not believed until now, I would now be-
lieve, and now I renew my belief." In the same manner,
the perfect Religious man renews his vows various times,
as if he then made them for the first time, saying thus to
Almighty God: "If I had not already vowed chastity,
now I would vow it, and now I vow it again."
4. Lastly, Thomas seeing the resolution of our Lord, and
that He said: — "Let us go to him;" answered with great
courage, saying to his companions : — " Let us also go, that
we may die with him, ;" (17) as if he had said, Let us not for-
sake our master, let us pass through the danger to which
He exposes Himself, dying in the place where He will
die. By which he showed great fervour in two things, —
the one in offering himself to die with Christ, — the other
in exhorting his companions to do the like, exercising
therein two excellent acts of charity, which are, the love
(16) Joan. xi. 15. (17) Joan. xi. 16.
410 MEDITATION XLL
of God and of his neighbour, loving Christ more than his
own life, and inviting his neighbour to love Him likewise
in the same manner.
Colloquy.— 0 sovereign master, I here offer myself
to go and to die with Thee, if it were needful, that I
may not forsake Thee, for Thou art my life, and it is
a " gain " for me to " die" for Thee. (18)
POINT IV.
Jesus going to Bethany, found that Lazarus was dead
and buried four days before. And Martha going to meet
Him, said to Him : — " Lord, if Thou hadst been here, my
brother had not died." As if she had said, "If Thou hadst
been present, Thou wouldest have stopped in due time the
course of his sickness."
1. By this history we are taught that as Lazarus fell sick
and died in the absence of Christ, so when Christ our Lord
absents Himself from us, hiding His face, and ceasing to
do us those spiritual favours which He was wont to be-
stow on us, passions and temptations are accustomed to
burst forth, and the sickness of sloth and of spiritual
feebleness commonly increase, which sometimes end in the
death of sin, but all cease in the presence of Him who en-
tirely dissipates them.
Colloquy. — 0 my Redeemer, do not Thou utterly
forsake me."(20) I do not ask Thee that Thou do
not leave me for a time, to try me, but that Thou
leave me not so long, till I be vanquished and quite
overcome. Amen.
2. Then Martha added: — "I know that whatsoever
Thou wilt ask of God, God will give Thee." (21) Wherein
she showed the little faith which she had in the divinity of
(IB) Phil. i. 21. (19) Joan. xi. 21.
(20) Ps. cxviii. 8. Cass. col. iv. c. 6. (21) Joan. xi. 22.
ON THE RAISING OF LAZARUS FROM THE DEAD. 411
Jesus Christ, believing that it was needful for Him to de-
mand of God, that which He intended to do, and, therefore,
before He would work this miracle He would first heal
her imperfection, saying amongst other things: — "I am
the resurrection and the life, he that believeth in me,
although he be dead, shall live : and every one that liveth
and believeth in me, shall not die for ever." (22) That is
to say, " I am the author of the resurrection of souls that
are dead through sin, giving them the life of grace, and
afterwards that of glory. I am likewise the resurrection of
dead bodies, restoring them when and how I will the life
they have lost, in a far better state than they had it be-
fore, and whoever with a lively faith believes this, he
shall not die for ever." — " Believest thou this?" Then
she with great fervour, as one that accused herself for her
little faith, and felt herself accused for the little she had
shown, answered : — " Yea, Lord, I have believed, that
Thou art Christ the Son of the living God, who art come
into this world," (23) and consequently I believe that
Thou art the resurrection and the life, and that Thou
canst raise my brother, not only by praying as a man, but
by commanding as God. Whence we see that the true
disciples of Christ are docile, and easy to be corrected in
their errors, taking occasion thereby to make new acts of
that virtue in which they failed to compensate for their
former faults.
3. Then weigh the charity of our Redeemer, and the ten-
der care which He has of such as love Him ; for being re-
solved to raise Lazarus, He would have Mary present at the
doing of it, recompensing thus the fervent love with which
she served Him, giving her new motives to augment and
perfect her love, by seeing such resplendent miracles and
benefits; and so He sent for her by her sister Martha,
(22) Joan. xi. 25. (23) Joan. xi. 26, et 27.
412
MEDITATION XLI.
who said to her secretly : — " The master is come, and
calleth for thee." Who when she heard this, arose quick-
ly, and when she "was come where Jesus was, seeing
Him," " fell down at His feet, and saith to Him, Lord,
if Thou hadst been here, my brother had not died." (24)
In this fact Mary discovered three notable virtues.
i. Very prompt, punctual, and loving obedience, proceed-
ing from the great opinion which she had of Jesus Christ;
for in hearing that He called her, " She rose up speedily,
and went out" to Him, without taking any leave of those
that were with her, not using any compliments which
might have detained her for some time, teaching us the
promptitude with which we ought to obey the divine
vocation, without making any account of " flesh and
blood." (25)
ii. A great reverence to our Lord, for as soon as she saw
Him, she immediately prostrated herself before His feet,
without noticing that there were many nobles of Judea
present, who abhorred Him, and could not brook that any
the least honour should be showed Him. And in this she
surpassed Martha, of whom no such thing is mentioned.
iii. A far greater faith than that of her sister Martha, with
great resignation, being full of love and sorrow, she said :
— " Lord, if Thou hadst been here, my brother had not
died;" (26) but she concealed the surplus which Martha
added, as being better instructed in the faith of the divi-
nity of Jesus Christ, having sat at His feet where she had
heard this doctrine. And this resignation so loving and
so confident, without asking at all of Christ our Lord the
resurrection of her brother, resigning herself wholly to
His providence and charity, was sufficient to obtain that
favour which the Church attributed to her in the prayer
of her feast, saying, " Cujus precibusexoratus,'' &c. From
(24) Joan. xi. 28, 32. (25) Gal. i. 16. (26) Joan. xi. 32*
ON THE RAISING OF LAZARUS FROM THE DEAD. 413
whence it is to be seen how much more tender affections
can prevail with Christ than many words. And as Mary
Magdalen was punctual in obeying Christ, so likewise was*
Christ in granting her desire, and in accomplishing her
request.
4. Lastly, consider the mysteries represented in these
two sisters, Martha and Mary, who represent the two lives^
active and contemplative, which concur to bring about the
conversion and resurrection of sinners, for preaching,
prayer, and contemplation, do as sisters concur to this
work. Neither does Christ our Lord, who is the principal
author of them, content Himself in doing this by Martha
only, but He wills that Mary also concur; to teach the
ministers of the Gospel, that if they will labour fruitfully,
they must join prayers with their words, and meditation
and contemplation with their sermons. — Lastly, as in this
work Mary performed more than Martha; so, oftentimes,
the prayer of humble and fervent persons performs more
than the words of very learned preachers; that we all of
us animate ourselves to pray for sinners, seeing that
Christ our Lord delighted that Mary should pray, weep,
and importune Him with sighs.
point v.
1. Consider fifthly, the remarkable things which Christ
our Lord did before the miracle. The first was, to iveep^
groan, and to mourn in spirit, with external signs of sor-
row, troubling Himself, and sobbing : which He did two
several times. The first time " He groaned in the spirit,"
for compassion, to see Mary Magdalen and the standers by
weeping: for it is the property of charity, to "weep
with them that weep ;" (27) and Christ being charity and
mercy itself, would in nowise fail in its laws. The second
time He " wept'' for compassion of the departed, and for
(27) Iiom. xii. 15.
414 MEDITATION XLI.
sin, which had brought death into the world, representing
them to Himself, how dear it would cost Him to destroy
death and sin, and how for the same reason He was to die,
and His body to be entombed in another's sepulchre, and
His soul separated from it to descend to Limbo. Likewise
He is described as "groaning," for compassion of the Pha-
risees, who were present, who would calumniate so evident
a miracle, and take occasion from it to conspire His death.
For all these reasons " Jesus wept." O that I had been so
happy as to have been present, to have gathered up these
tears of Jesus, to have anointed mine own eyes with them,
that they might be converted into fountains of tears, which,
joined with His, might Avash away the spots of my sins,
and might restore to me the life of grace, which by them
I lost. O sweet Jesus, for Thy tender tears' sake, give me
the gift of tears.
2. I will further remark in this place, the diversity of
judgments which were given of these tears of Christ, for the
more simple judged that they proceeded from love and
compassion, and, therefore, said: — " Behold how He loved
him," since being so grave a person, He weepeth for him.
Others more malicious, calumniated them, saying: — " Since
He loved him so much, why, as He gave sight unto the
blind, did He not preserve this His friend from death?''
In which I may see how erroneous the judgments of men
are, and how little account is to be made of them, since of
one and the self-same work some speak well, and others
ill. With this I will comfort myself, if perchance some
shall judge amiss of the tears and works of devotion, which
I shall practise to fulfil the will of Almighty God.
3. Christ our Lord commanded them to " take away
the stone" which lay upon the sepulchre, which He did,
that all might evidently see the body of the dead. And
although He could have removed it with one only word,
ON THE RAISING OF LAZARUS FROM THE DEAD. 415
yet He would not, because He would not show a miracle
in those things, which men could do by themselves, but in
that which surpassed human power. Where I may notice
how Martha, moved with a pious zeal, sought to hinder the
removing of the stone, saying: — "Lord, by this time he
stinketh, for he is now of four days.'' (28) In which is
represented, how, sometimes even our own kindred and
friends, under the pretext of love, become an impediment
to our spiritual good, hindering us from ridding ourselves
of such things as are obstacles to it.
4. The stone being removed, Christ our Lord lifted "wp
His eyes to heaven," whence life was to come to that de-
ceased person : teaching me that the remedy of my mise-
ries consists in seeing them, not only confusedly in a
heap, or covered with whitened stones, but clearly dis-
covered, that I may feelingly smell the filthy savour of
them, and forthwith, "lifting up" my "eyes" to Almighty
God, from whom my help and cure is to come, ask it with
true humility.
0. Then our Saviour said: — "Father, 7" give Thee
thanks, that Thou hast heard me, and I knew that Thou
nearest me always, but, because of the people, who stand
about, have I said it, that they may believe that Thou
hast sent me.'' (29) This was very common to Christ our
Lord, to give thanks before He wrought any miracle, He
being assured that it was the will of His Father that He
should work it: and this delight and conformity of wills
Christ calls and denominates to be heard. This, likewise
instructs us, that he who desires to receive new favours
from Almighty God, ought to begin by giving thanks for
those already received, for by this act of gratitude he dis-
poses himself to receive others.
(28) Joan. xi. SO. (29) Joan. xi. 41.
416 MEDITATION XLI.
POINT VI.
1. After this, Christ our Lord " cried out with a loud
voice" as if He had spoken to some one afar off, as indeed
the soul of Lazarus was, — which we believe to have been
then in Limbo, — representing by this loud cry the voice
of that sounding trumpet, by which the dead shall be called
to judgment: saying imperiously, "Lazarus come forth:''
whose soul, at the same instant, " came forth" from where
it was, and joined itself to the body, and the " body came
forth" alive out of the grave, bound feet and hands with
winding bands, and his face was bound about with a
napkin:" by which we see the greatness of this miracle
in giving both life and perfect health to him that was
dead, and in a state of putrefaction, and even bodily motion,
though he was bound: and though He could have un-
bound him, yet would He not, but commanded that others
should unbind him and let him go, that those who un-
bound him might be witnesses of the miracle.
2. From all this will I draw affections, both of joy and
admiration for the omnipotence of this Lord, as has been
said in the preceding meditation. And in particular I
will consider in the person of Lazarus, a sinner, who had
sometimes been just, and God our Lord, having withdrawn
Himself from him, to try him, proved to be ill: for first
he sickened through tepidity, then he died by consent to
sin, — was buried by suffering himself to be carried away
by affections to earthly things, and to be overwhelmed by
them: — afterwards the "stone" of the hardness of heart
fell upon him by a continual custom of offending ; — lastly,
he became offensive by the evil example and scandal which
he gave to others ; — from which it followed that he neither
called upon Christ to help him, nor made any reckoning
of Him.
3. It is proper to the just to pray to Almighty God with
ON THE RAISING OF LAZARUS FROM THE DEAD. 417
a fraternal affection for all sinners, and proper to Christ to
hear their prayers, and to come to raise them for the glory
of His Father, discovering the force of His interior word,
which is His inspiration, in drawing them alive from their
sepulchre, manifesting the efficacy of His word, in with-
drawing them from their abominable sins; that, considering
this, we may never despair of any man's conversion how
wicked soever he be. But as Lazarus came alive out of
his grave, yet bound and wrapt in his "winding bands,"
which the apostles loosed; — even so, sinners, raised again
to the life of grace, still remain bound with many conse-
quences of sin, and evil customs of their past life, from
which they are afterwards loosed and delivered by the in-
dustry and direction of their confessors, to whom also
Christ our Lord has given power, according to that which
He promised to S. Peter, (30) that, with the voice of sacra-
mental absolution, they may unloose the bands of sinners,
whom He Himself awakens with the voice of His divine
inspiration, that they may confess their sins and offences.
Colloquy. — 0 powerful Saviour, since all Thy
works are perfect, and that Thou hast drawn me
alive out of the sepulchre of my sins, deliver me from
the vicious customs which I contracted by them. I
refuse not to have recourse for aid to Thy priests, but
humbly beg Thy favour, that I may depart free and
unbound, by means of their ministry. Amen.
(30) Mat. xvi. 19.
Vol. III.-27-
418 MEDITATION XUI.
MEDITATION XLII.
ON THE COUKCOi HELD BY THE PHARISEES AGAINST CHRIST OUR LORD, IN WHICH
CAIPHAS DECREED THAT HE SHOULD DIE.
POINT I.
" Some of the Jews went to the Pharisees and told them
the things that Jesus had done. The chief priests there-
fore, and the Pharisees, gathered a council, saying: What
do we, for this man doth many miracles? if we let him
alone so, all will believe in Him, and the Romans will
come and take away our place and nation."
1. We are to consider how abominable are those who
subject themselves to the sin of hatred and envy, grounded
upon the pretension of their own honour and particular
interest, seeing that even from the very miracles and
works of Jesus Christ, they drew a motive to commit more
heinous sins, making of so precious a balm, a poison to
kill themselves; and from whence others took occasion of
virtue for their salvation, these took occasion of greater
malice to their damnation!
Colloquy. — 0 my Lord, deliver me, I beseech Thee,
for Thy sweet mercy's sake, that I may not convert
to my hurt that which Thou workest in others, for my
example and good. Amen.
2. Reflect, secondly, on the promptitude with which
those malicious people assemble together against Christ our
Lord,(l) and against all such as are His servants, and how
blind they are in their own counsels ; hatred like a beam
blinding the eye of their understanding ; — for on the one
side, they confessed that Christ wrought many miracles,
that all would believe in Him, and would receive Him aa
(1) Ps. ii. 2.
ON THE COUNCIL HELD AGAINST CHRIST. 419
their Messiah; — and on the other side they abhorred even
to call Him by His name, or to take it into their mouths,
neither would they believe His manifest miracles, nor yet
receive Him for their Saviour, that they might still continue
in their vices. — Lastly, through the just judgment of Al-
mighty God, in declaring the evil which they apprehended
if they put not Christ our Redeemer to death, they dis-
covered the evil they were to incur in procuring His
death, which was the destruction of their Temple and
their nation.
Colloquy. — 0 good Jesus, Angel of the great coun-
cil, deliver me from the passionate counsel of my
flesh, which counsels me to do that in which it takes
pleasure, and by which it may avoid pain and dishon-
our, and so falls into them. I desire, 0 my Lord, no
other counsel than Thine, and all my " counsel" shall
be Thy " justifications,"(2) endeavouring always to con-
form my life to them. Amen.
POINT II.
" One of them named Caiphas, being the high priest for
that year, said to them: You know nothing, neither do
you consider that it is expedient for you, that one man
die for the people, and that the whole nation perish not.
And this he spoke, not of himself but being the high
priest of that year, he prophesied that Jesus should
die for the nation; and not only for the nation, but to
gather together in one the children of God, that were dis-
persed."(3)
Here is to be considered the decree and sentence of Cai-,
phas, first, inasmuch as it proceeded from the very bottom,
of his wicked heart; and next, inasmuch as it proceeded
from the Holy Ghost, who spoke by his mouth; for he
spake not of himself, as the Evangelist says.
(2) Ps. cxviii. 24. (3) Joan. xi. 49.
420 MEDITATION XLII.
1. As touching the first, consider the pride of this high
priest, who began his discourse by taxing all the rest with
gross ignorance, he meanwhile himself erring most grossly,
judging that it was meet to put Christ to death, for fear
lest they all should die a temporal death by the hands of
the Romans, this being the true cause of their destruction.
Where we see that pride is so much the more dangerous,
as the person is more qualified in whom it predominates,
as it happens when it blinds sages, priests, prelates, and
princes, who, as Jeremiah says, break much more than
other men, the yoke of the law of God, and violate the
bonds of His holy precepts.
2. Concerning the second, I will ponder the sovereign
ways of the Holy Ghost, who makes use of the tongue of
the wicked to declare His intentions. For when Caiphas
determined to pronounce these words in hatred and con-
tempt of Jesus Christ, then did the Holy Ghost inspire
him to speak them, prophecying the necessity which the
world had of the death of Christ, to prevent an universal
death, and to gather together in one faith, and charity,
those who in the eternal predestination were the children
of God, and were dispersed through the world.
Colloquy. — It is most true, 0 my God, that it much
imports us, that one man die for all, yet not a mere
man, but God and man, a man who by excellence is a
Man ; a Man one and singular, and such a one whose
like is not to be found amongst men. O Man, more
than man, Man, one, and singular amongst men, I thank
Thee all that I possibly can, that Thou didst choose
to die for men, that Thy temporal death might deliver
them from eternal death. 0 my Redeemer, suffer not
that the fruit of this death be utterly lost, gather to-
gether such as are scattered, assemble all Thy chil-
dren, people Thy church with many just, and fill
ON THE COUNCIL HELD AGAINST CHRIST. 421
heaven with many elect, that Thou mayst be glorified
by all, world without end. Amen.
POINT in.
"From that day, therefore," the sentence of Caiphas
being approved by all, " they desired to put Him to death.
Wherefore Jesus walked no more openly among the Jews,
but He went into a country near the desert into a city
that is called Ephrem, and there He abode with His dis-
ciples "(4)
1. Hence I will consider the delight this perverse genera-
tion took in this wicked design, and the applause which they
gave to the sentence of Caiphas ; beseeching our Lord to
deliver me from the company of those who are glad when
they have done evil, and rejoice in most wicked things.
2. I will reflect on the patience and meekness of Christ
our Lord, who, although He was absent, beheld all, and
yet took not revenge of so unjust a decree, but gave place
to the anger of His enemies until His time appointed,
feigning as if He had been ignorant of their evil pretences :
in which He accomplished that which He had foretold in
Jeremiah, saying : " Thou, Lord, hast shown me and I have
known: then Thou showedst me their doings, and I was
as a meek lamb that is carried to be a victim, and I knew
not that they had devised councils against me, saying:
Let us put wood on his bread, and cut him off from the
land of the living, and let his name be remembered no
more." (5)
Colloquy. — 0 sweet Jesus, " Lamb of God," and
" bread of life," I give Thee thanks for the meekness
which Thou didsi manifest, knowing that Thy ene-
mies sought to sacrifice Thee like a lamb, and to
fasten Thee with nails to the wood of the cross.
Give me part of this meekness, that I may glorify
(4) Joan. xi. 53. (5) Jer. xi. 18.
422 MEDITATION XLII.
Thee in it, offering myself to all sorts of injuries and
death, for Thy honour and glory. Amen.
3. The fidelity of (he disciples, in accompanying their
master in all His travels and retirements, especially in
this: pondering how Christ onr Lord, in this little city
which was bordering upon the desert, prepared Himself
to die, exceedingly glad to see that the hour itself was so
near at hand.
Colloquy, — 0 Redeemer of the world, repairer of
mankind, the decree of Thy death is already pub-
lished by the mouth of the high priest, who, though
he is wicked, yet is moved to this by the Spirit of Thy
Father. This sentence cannot be revoked, and for
the salvation of all mankind it is not desirable that it
be revoked, nay, Thou Thyself wilt not revoke it, es-
teeming more the lives of our souls, than the life of
Thy own body. Prepare Thyself, 0 Lord, for the
combat which now awaits Thee, that dying, Thou
mayst obtain the victory which we all. hope for : and
since Thou hast already obtained it, permit not that I
lose the fruit of it : help me to fight in the battle of
this life, that, so, with the help of Thy grace, I may
obtain the life eternal. Amen.
(The meditations on the supper in Bethany, and on
the entry into Jerusalem with palms, shall be made in
the fourth part.)
423
(6) MEDITATIONS ON SOME OF OUR LORD'S
PARABLES.
In the sermons which our Saviour made the last six
days before His Passion, He preached certain mysterious
and profitable parables, of which, as also of others, which
He had preached at other times, I will select the principal,
especially those which the Church proposes in the Gospels
of certain Sundays and festival days, that on these days
they may be meditated. And as they contain various
senses and declarations, I will only here follow that which
regards our particular profit, as if the parable were spoken
to me alone. Neither will I always observe the order in
which they were spoken, in order to join some others,
which may be directed to the same intention, although
in general all of them are directed to declare the mys-
teries of the Kingdom of Heaven, which comprehends six
several things, in which or in some of them, the similitude
of the parable is comprised, namely. — i. The Church mili-
tant with her members and her citizens. — ii. The Church
triumphant, towards which they walk. — iii. The doctrine
of the Gospel which they believe. — iv. The laws and coun-
sels which they keep. — v. The virtues and works which
they practise. — vi. The properties of the King who rules
and governs; — who is Christ our Lord; who, as He has
divers offices, so He propounds divers parables to declare
them.
424 MEDITATION XLIII.
MEDITATION XLIII.
ON THE PARABLE OF THE WISE MAN, WHO BUILT HIS HOUSE UPON A BOCK, AND
OF THE FOOL, WHO BUILT HIS HOUSE UPON THE SAND.
Our Lord Jesus Christ, seeing the different dispositions
of those who heard His sermon on the mountain, con-
cluded with this parable, saying: Every one that "heareth
my words and doeth them, shall be likened to a wise man,
who built his house upon a rock, and the rain fell, and the
floods came, and the winds blew, and they beat upon that
house and it fell not, for it was founded on a rock. And
every one that heareth these my words, and doeth them
not, shall be like a foolish man, that built his house upon
the sand ; and the rain fell, and the floods came, and the
winds blew, and they beat upon that house, and it fell,
and great was the fall thereof."(l)
POINT I.
1. Christ our Lord presupposes clearly, that amongst
those who both hear and believe His doctrine, some are
wise and prudent and put it in practice ; — others foolish and
senseless, contenting themselves to believe without practising
it, whom, therefore, He names so with great reason. For
there is no greater folly, nor more senseless oversight,
than to believe what Christ says, and to act quite contrary
to their belief; nor is there greater wisdom and prudence
than believing, and putting in practice what we believe.
Upon this I will wonder at myself, that believing as I
believe, I live as I live; — that believing there is an ever-
lasting hell, for such as break the law of Almighty God, I
break the same, as if I believed it not; — and believing
(1) Mat. vii. 24. Luc. vi.
ON THE PARABLE OF THE WISE MAN AND THE FOOL. 425
that God is present in every place, I offend Him, as if He
were not present. This extreme foolishness is found
amongst the greatest part of men, because, as Solomon
says: "the number of fools is infinite :"(2) and Christ our
Lord compared the Church to ten virgins, of whom five
were foolish, as we shall see hereafter.
Colloquy. — 0 good Jesus, deliver me from such
folly, for Thy infinite mercy's sake : and since Thou
hast given me grace to believe what Thou hast
spoken, give me grace likewise to fulfil what Thou
commandest. Amen.
2. All the houses and consciences of men, as well wise
as foolish, are assaulted with three sorts of temptations and
tribulations, — figured by the floods which run upon the
earth, — by the winds which move in the air, — and by the
rains which fall from heaven; — that is to say, either by
the temptations and tribulations which spring from our
own flesh, and from earthly men with whom we converse,
— or which proceeds from the devils, those princes of this
darksome air, — or else those which come from heaven by the
secret judgments of the divine providence for our trial,
such as internal discomforts, spiritual aridities, and many
other crosses and persecutions, which befall us even by
the means of good men, and from zeal, though not accord-
ing to knowledge.
3. Both wise and foolish are equally tempted with the
temptations of concupiscence and of covetousness, figured
by the floods, — of vanity and curiosity, figured by the
winds, — of pride, of ambition, of dignities, and greatness,
figured by the rains, which fall upon the roofs of houses; — ■
according to that which St. John says : — " All that is in the
world is the concupiscence of the flesh, the concupiscence
(2) Eccles. i. 15.
426 MEDITATION XLIII.
of the eyes, and the pride of life.'' (3) Lastly, as the floods
beat the foundation of the house, the winds the sides, and
the rains the roof, — even so some temptations combat us
in the beginning of our life and of our actions, others in
the middle, and others at the end, some at their beginning
to serve God, others after they have advanced in His ser-
vice, and others when they have arrived even to the sum-
mit of it, that all, in whatsoever age, time, and manner of
life, should be prepared against temptation.
4. Hence I will gather, that the difference between the
wise and the foolish, between the perfect and the imperfect,
consists not in this, that the house or conscience of the
one is impugned, and not of the other, since both are en-
dangered; (4) but in this, — that the wise prepare themselves,
and build their houses after such a manner that they may
not fall, fortifying themselves against temptations, — where-
as the foolish are careless, and therefore are overcome. Where-
upon it follows that temptations do not make a man wicked,
but only discovers what he is, viz., whether he be wise or
foolish in the building of his soul's sanctity. Hence I will
gather that it argues gross ignorance to fly from virtue, or
a Religious life, to which Almighty God has called me, for
fear of temptations and tribulations, seeing that wicked
and secular persons suffer the same, as well as they, and
even oftentimes much greater, because, as Job says: —
" They that fear the hoary frost, the snow shall fall upon
them;'' (5) and flying from weapons of iron, they fall on a
bow of brass, falling into greater temptations to escape
from the lesser, so that it is prudence to embrace virtue,
and that state to which Almighty God has called met
arming myself for the combats which shall assault me.
(3) 1 Joan. ii. 16. (4) Cass. coll. xviii. c. 13. (5) Job. vi. 16.
ON THE FAEABLE OF THE WISE MAN AND THE FOOL. 427
POINT II.
The "house and conscience of the foolish falls, because
" it is built upon sand " And this was his most evi-
dent folly, to build upon so feeble a foundation, knowing
that his house was to be battered. In this we are to exa-
mine what it is to build upon sand, and what the danger-
ous fall of the building is, which is built upon it.
1 . First, to build upon sand, is to ground our life upon
faith alone, contenting ourselves with believing what Al-
mighty God says, without any purpose of conforming our
conduct to our faith, or with a purpose very feeble and in-
constant ; or it is to ground ourselves on a faith mixed
with the earth of our inconstant affections to earthly
things, such as are, getting honour, pleasure, and the like.
And even as the sand is not fit to build upon, because all
its parts are disunited, — even so neither is the heart
divided into sundry affections, which are not united in
Almighty God. Briefly, to build upon the sand is to
ground upon a man's own nature, relying upon his own
forces, and upon his own fickle will, and his own coun-
sel and judgment. (6)
2. Hence it comes, that fools are overcome by temptations,
and that their house falls because it wants strength to sus-
tain the weight of them. And as the statue which Daniel
saw, although it had "the head" of "gold," "the breast" of
"silver," "the belly" of "brass," and "the thighs" of
"iron,'' nevertheless because the feet were partly of iron,
and partly of earth, one little stone which struck this earth
overthrew the whole statue; (7) even so, although our life
be very elevated, and adorned with the gifts of human
wisdom, and with great dignities, and even with the grace
of prophecy, and of working miracles, if it ground itself
<fi) S. Bas. de Const, mon. c. 21. (7) Dan. ii. 32.
428 MEDITATION XLIII.
only upon faith, mixed with the things beforesaid, the
very least temptation will overthrow it, "and great" will be
" the fall thereof," because it loses the grace and friendship
of Almighty God, the gifts of the Holy Ghost, the virtues
which accompany charity, and sometimes the Eeligious
person ill grounded comes to lose his vocation, and the
Christian his faith on which he was founded, by reason of
the evil mixture which he joined with it, the fall of which
ordinarily makes a great noise, because of the scandal
which it causes.
Colloquy. — 0 my soul, take good heed how thou
buildest the house of thy conscience, for fear lest it
fall ; build it not upon the love of moveable things, for
so thou also wilt be borne away with it ; rely not
upon thine own prudence, nor upon thine " own coun-
sel," for fear lest it draw thee " down headlong" after
it.(8) Ground not thyself upon faith alone, although
thou canst do miracles, for fear lest at the fearful day
of judgment, Christ say to thee, " I never knew you;"
(9) divide not thy heart, (10) like the sand, for fear
thou die an everlasting death.
POINT III.
" The house" and conscience of the wise falls not, be-
cause it "is built upon" a stone, or living rock, that is to
say, upon a lively faith joined with charity, in which all
their affections are united, and all their desires firmly
rooted. (11) Moreover, they ground themselves on the
mortification and abnegation of themselves, of their own
flesh, of self-love, of self-will, and of self-judgment, as he
that digs deep, to root out of his heart all whatsoever is
earthly and moveable, until he come to the knowledge of
his own nothingness, whereon their earth is grounded with
,(8) Job. xviii. 7. (9) Mat. vii. 23. (10) Osee x. 2.
(11) Ephes. iii. 17.
ON THE PARABLE OF THE SOWER. " 429
such stability, that it never shall be moved. Finally, they
build themselves upon a firm and stable purpose, to do
whatsoever God shall command them, not relying upon
their own strength, but upon the grace of Almighty God,
and upon the virtue of Christ our Lord, who is the living
stone, and assured foundation of all sanctity, for which
reason they boldly say with blessed St. Paul: — "Who
then shall separate us from the love of Christ? shall tri-
bulation, or distress, or famine? — I am sure that" nothing
** shall be able to separate' ' me " from the love of God,
which is in Jesus Christ our Lord.'' (12)
Colloquy. — O sweet Jesus, who, as both God and
man, most wise, hast built Thy Church upon a rock so
strong, that the powers of hell cannot prevail against
it, lay the building of my soul upon Thyself, and upon
the imitation of Thy holy life, that neither furious
"floods" nor stormy "winds," nor tempestuous "rains,"
nor the powers of hell may prevail against her,(13) but
that in virtue of Thee she may remain stable, until
she arrive to life eternal. Amen.
MEDITATION XLIV.
ON THE PARABLE OF THE SOWER.
POINT I.
1. " Behold the sower went forth to sow." (1)
This parable our Redeemer Himself vouchsafed to ex-
plicate; it therefore, ought to be meditated, according to
His explication. — i. What seed this is which he sows. —
ii. In what ground. — iii. For what cause. — iv. How he
sows it.
(12) Rom. ill. 35. 1 Cor. iii. 11.
(13) Mat. xvi. (i) Mat. xiii. 3. Marc. iv. 3. Luc. viii. 5.
430 MEDITATION XLIV.
i. The seed is the word of God, as well the outward
word, which enters by the ears of the body, as the inward,
which resounds within the soul, which is the divine inspi-
ration, from whence principally spring those fruits which
our heart produces, because it gives a feeling of that which
is heard, and is as the seminal virtue, which is within the
grain that is sown.
ii. The principal sower is Almighty God, — Three, and
One — who sometimes sows the seed of His inspiration, by
the means of His preachers, in such as hear them; — or by
means of good books, in such as read them ; — or by the
means of good examples, or devout pictures, in such as
behold them; sometimes by Himself alone, He casts the
seed of His inspiration on a sudden into our heart.
iii. The ground on which this seed is sown, it the soul,
with her powers and faculties; — in the memory are sown
holy thoughts and devout imaginations, such are the re-
membrance of our sins, the pains of hell, the rewards of
heaven, the shortness of our life, our death, judgment, the
presence of God, and of His benefits. — In the understand-
ing are sown celestial illustrations, which suddenly dis-
cover the secrets which are enclosed in the mysteries of our
faith, and are the seed of meditation and contemplation.
He also sows therein good counsels, inspiring it with that
counsel which it is to take for itself, or to give to others,
sowing likewise, the dictates of conscience, which exhort to
virtue, and reprehend vice. — In the will are sown holy
desires and affections, which flash forth like sparks, and
produce the fire of perfect love, with the fruit of virtues :
such are the effects of the fear of God, of hell, of death,
sorrow for sins, love of God, desires to see Him, and to
serve Him sincerely.
iv. The reason why He sows this seed in the soul, is not
His own commodity, which other sowers seek, but the
ON THE PARABLE OF THE SOWER. 431
profit and utility of the same soul; forasmuch as this seed
has a most especial virtue to alter and amend the" ground
on which it is sown, though of itself it be bad, barren, dry,
and unprofitable. And for this end it is that Almighty-
God sows it, not for the worthiness of the earth, but for
His only bounty and mercy, because He is good and
liberal, and greatly delighted to sow His gifts in us, to
amend us with them. Hence it is that He oftimes sows
His seed in all places, times and occasions, especially when
it most imports us for our salvation. For which reason
Christ our Lord said, " The sower went forth to sow."
Giving us to understand that it is His office to sow, and
that He evermore fulfils His office in one way or other.
2. From all these considerations, and from every one of
them, I am to draw affections of praise and gratitude to
this divine sower, as also a great esteem of His seed, and
very fervent desire3, that He sow it within my soul, begging
it of Him from my very heart, by colloquies made to all
the three divine Persons.
Colloquy. — 0 celestial Father, who hast sent into
the world the eternal Word, Thy Word engendered
within Thyself, that He might be the seed of all seeds,
and of all Thy words, which are the seeds of our only
good ; I beseech Thee by this Word Thy Son to sow
in my memory the abundant seed of holy thoughts,
that there may spring from thence an abundant har-
vest of good works. — 0 eternal Word, who earnest
forth from the bosom of Thy eternal Father, and des-
cendest from heaven into our earth to sow the seed of
holy doctrine, seed which properly is Thine own, and
not another's, nor begged elsewhere ; come, 0 Lord,
to sow in my understanding abundant seed of divine
illustrations, by which I may know Thee, and know
myself, and know what I am to believe and do in such
eort that I may put the same in practice. — 0 most
432 MEDITATION XLIV.
sacred Spirit, who inspirest where Thou wilt, (2) and
wilt inspire where there is need of Thy inspiration ;
touch my will, oversow it with the seed of holy affec-
tions, and cast into it the sparks of fervent desires, by
which there may be enkindled within my heart a ve-
hement fire of divine love, that with Thy seed may
bud forth abundant fruits of the spirit which proceed
from this love.(3) 0 blessed Trinity, I give Thee
thanks for the liberality with which Thou sowest Thy
seed in a ground so vile and so contemptible. — 0
divine seed, who can esteem Thee as Thou deservest !
O that I were full of Thy holy virtue ! 0 my soul,
unprofitable ground, how desirest Thou not this celes-
tial seed ? Sigh for it, demand it, solicit it, and thou
shalt not be denied it.
POINT II.
Although this seed be so precious, and efficacious, and
that the sower should sow it in very good season, and with
desire that it fructify, yet three parts of it perish through
the fault and bad qualities of the ground in which it is
sown: I will search and examine into myself, what the
defects and causes are, and how to redress them, being
sorry to have them, and taking compassion of others that
heve them, and for the loss of so much seed, with so much
injury to the sower.
1. " Some fell by the way side" and was trodden upon by
the passers by, and the fowls of the air came and ate it, so
that it did not fructify. The earth by the way -side, and
without a ditch, is a heart hardened, like a way much
trodden and trampled upon, which heareth the word of
Almighty God exteriorly, and receiveth it superficially,
without penetrating or embracing it, giving entrance to all
sorts of earthly thoughts, without any guard or circum-
spection at all; there tread and trample upon this seed,
(2) Joan. iii. 8. (3) Gal. v. 22.
ON THE PARABLE OF THE SOWER. 433
and tlie devils themselves run speedily thither to steal it
away out of their heart and memory. — In this condition
and state will I put myself, and say, — " Woe is me, who for
the hardness of my heart have not desired to receive the
word of Almighty God, which, if it has entered in at one
ear, has gone out at the other. I am like the " way-side,"
or way of passengers, admitting all manner of evil thoughts
and desires, which seek to have passage through my heart.
I have permitted the infernal " fowls,'' with the beaks of
their perverse suggestions, to rob me of the seed of good
inspirations, receiving those and rejecting these.
Colloquy. — It grieves me, 0 my God, for the small
account which I have made of this sacred seed, and I
purpose to till the earth of my heart with the tillage
of true mortification, and to soften its hardness, that
it may receive Thy holy word, and hide and cover it,
" that I may not sin against Thec."(4) But as Thou
knowest my frailty, cause that Thy inspirations soften
me, and help me to produce the fruit which Thou
desirest for Thy glory. Amen.
2. " And other some fell upon stony ground, where they
had not much earth,'' as being nigh unto a rock; this seed
" sprung up," and grew high, but the sun with his heat
parched it, because it had not deep roots, nor sufficient
humidity to nourish it. Such are those who have a cer-
tain natural tenderness and facility, to hear the word of
God with great delight, and to read good books, conceiv-
ing good desires and resolutions, and beginning to put
them in execution; but when temptations from the Devil,
the flesh, and the persecutions of men arise, immediately
that good which they had withered away, and they quite
forsake and leave it off, being inconstant, and not deeply
,rooted in humility, and confidence in Almighty God, nor
(4) Ps. cxviii. 11.
Vol. III. -28.
434 MEDITATION XLIV.
have they the humidity and sap of substantial devotion ;
and as St. Mark says: — "They are devout for a little
time, which presently passes like the dew that goeth away in
the morning," (5) or like the flower that withers, and hangs
its head with the least heat. Nor is it without mystery,
that Christ our Lord compares persecutions to the sun,
whose property is to shine with his light, and to scorch
with his heat; by which two sorts of persecutions are
represented, one of prosperity, praise, flattery, vain-glory,
and worldly ambition ; — the other, of adversity, calumny,
dishonour, poverty, fear, and other afflictions, against
which we ought to be fortified and deeply rooted, to the
end that the fruit do not wither, which the divine inspi-
ration has sowed within us, showing ourselves like the
apostles, faithful ministers of God, in " honour and dis-
honour, by evil report and good report." (6)
Colloquy. — 0 eternal God, since Thou knowest my
great mutability, fortify me with Thy holy grace, that
I may cast such deep roots in charity, that nothing
created may be able to uproot me from it. Amen.
3. " And others fell among thorns, and the thorns grew
up and choked them. These are they who hear the
word" of Almighty God, but do not fructify, because the
riches, and "cares" of the world, and pleasures of the
flesh, after which they go, choke the spirit. So that there
are three things which choke and smother divine inspira-
tion, and hinder our spiritual profit, viz., riches, pricking
cares, and sensual pleasures ; all which three in the school
of Christ are called thorns.
Colloquy. — 0 sovereign master, how different are
Thy judgments from ours; that which the world terms
riches and delights, Thou termest thorns and thistles :
(5) Osee vi. 4. (6) 2 Cor. vi. 4, et 8.
ON THE PARABLE OF THE SOWER. 435
because, howsoever they delight the body, they prick,
hurt, and damage the soul, draw forth a great deal of
blood by sins, and pierce it with pains, anguishes, and
remorses. Deliver me, 0 Lord, from these thorns,(7)
and crown me with Thine, which, although they prick
and pierce the flesh, yet they nourish and comfort the
spirit, because there is no greater consolation than to
embrace Thy crown of thorns on earth, with the hope
of obtaining the crown of glory in the Kingdom of
heaven.
POINT III.
"And others, (the fourth part,) fell upon good ground,
and they brought forth fruit." "These are they who are
sown upon the good ground, who" "in a good and very
good heart" "hear the word and receive it, and yield
fruit in patience," "the one thirty, another sixty, and
another a hundred." (8)
1. In like manner, therefore, as there are three sorts of
wicked who destroy this seed, so are there three sorts of
good Christians, who bring forth good from it. — Some in
the state of beginners, with a little profit; — others in the
state of proficients, with greater profit; — others in the
state of the perfect, with great excellency; all labouring
with patience and longanimity, expecting the reward : and
although they are fewer in number than the wicked, yet
they compensate by their gain, the loss of the other three
parts of the seed.
Colloquy. — I rejoice, 0 sweet and sovereign sower,
that there are to be found such grounds in which Thy
seed discovers its virtue, and brings forth a hundred
for one. 0 that there were much such ground, that
many might glorify and serve Thee as reason requires.
Encourage thyself, 0 my soul, to serve thy God with
diligence, and content not thyself with the fruit of
(7) Ps. xxxi. 4. (8) Marc. iv. 20. Luc. viii. 15.
436 MEDITATION XLV.
"thirty," nor yet of "sixty," but with that of an
" hundred fold,"(9) since, proportionable to the fruit
of this life will be the recompense of the other ; even
in this life, God will give thee a hundred for one, if
thou serve Him with fervent affection.
2. Other applications may be made, as the saints say,
attributing the fruit of "thirty," to the married; that of
"sixty," to widows and virgins; and that of "a hundred,"
to martyrs, or to such Religious as profess a contemplative
or mystical life; teaching others the way of perfection,
which they themselves tread. Notwithstanding in what
state soever I be, I ought to aspire after that which is the
most perfect : for it may well be, that the state be but of
"thirty," and yet the fruit of an "hundredfold," the
greatness of the fervour supplying the imperfection of
the state.
MEDITATION XLV.
ON THE PABABLE OF THE COCKLE.
POINT I.
"The Kingdom of heaven is likened to a man that sowed
good seed in Ids field. But while men were asleep, his enemy
came, and over-sowed cockle among the wheat and went
his way. And when the blade was sprung up, and had
brought forth fruit, then appeared also the cockle." (1)
1. This parable likewise Christ our Lord expounded,
saying : — That He Himself was the sower, whose office it
is to sow in the field of the world, His good seed, which
are the children of the Kingdom, namely, the just, who
are to be heirs of His celestial Kingdom. And they are
(9) Mat. xix. 29. (1) Mat. xiii. 24.
ON THE PARABLE OF THE COCKLE. 437
called the seed of Jesus Christ, because they are His
children, engendered of His noble and celestial progeny,
begotten in the life of grace, in virtue of the seed of
divine inspiration, which is sown in their hearts. They
are also seed from which others spring, such as themselves :
because the perfect after the imitation of their Lord and
master, endeavour to engender other just, who may serve
Almighty God as they themselves serve Him.
2. "And the cockle are the children of the wicked one."
For as the cockle, when it is in the blade, resembles the
wheat, but after it grows up, blackens and damages the
wheat with which it grows, as also the man who feeds on
it, because it hurts the sight, provokes to vomit, and
troubles the senses; even so the wicked resemble the
good, in the nature of men, even in faith itself, and in
external Christian ceremonies, notwithstanding they are
in very truth black in soul, by sin ; (2) have their interior
sight greatly troubled, with ignorance, and errors, as well
in matters of faith as of manners, causing scandals and
dissensions, and in the end provoke Almighty God to
"vomit" (3) them, and to cast them forth from Him.
Whereupon making comparison of these two seeds, I will
say to myself: — "Behold which of these two thou lovest
best, to be the seed of Jesus Christ, who is thy friend,
and seeks thy salvation; — or the seed of the Devil, who
is thine enemy, and seeks thy damnation?"
Colloquy. — 0 God of my soul, I desire from the
bottom of my heart to be Thy seed, promptly obeying
Thy divine inspiration ; permit not that I obey the
suggestion of both mine and Thy enemy, for fear lest
I become the cockle of Thy Church, and provoke Thee
to cast me forth from it.
3. " The enemy that sowed them is the Devil,"1 men in the
(2) Salraer. torn. vii. tract. 6. (3) Apoc. iii. 16.
438 MEDITATION XLV.
meanwhile being asleep — to signify, that first there were
good before the wicked: — as well amongst the angels in
heaven, as amongst men in paradise : and generally, after
Jesus Christ sowed in His Church the seed of the just,
by means of Baptism, and the other sacraments, Satan
has come to sow cockle, to pervert them, and to transform
them into darkness ; and this he does while men sleep, that
is, by night, suddenly, and when they are most careless,
or when they are drowsy, and sleep the sleep of sloth-
fulness.
Colloquy. — 0 most sweet Jesus, the "sower" of all
good seed, since Thou ever watchest, and never sleep-
est, and seest the cockle which the enemy designs to
sow in Thy field, do not appear to slumber, suffering
him to sow in me that which may separate me from
Thee. And if through negligence I fall asleep, let
Thy mercy watch to awaken me, to resist the enemy,
before he has dominion over me. Amen.
4. The enemy, after sowing the cockle, "went his way,™
to signify, that he hides himself lest he should be known,
like him who throws a stone, and hides his hand; — and
sometimes transfigures himself into a friend, and into an
angel of light to deceive us. (4) — At other times he departs,
ceasing to tempt us, that so we may remain careless, and
immediately returns with greater rage to overthrow us.,
Whence it is that the wheat and the cockle, from their
resemblance to each other, are not discerned until they
yield fruit — to signify, that oftentimes the good and the
wicked, are like one another at the first beginning, be-
cause the wicked take upon themselves the habit and
figure of the good, and the wolves, as our Saviour says,
cover themselves in sheep -skins; but when the fruit
appears, each one discovers who he is, and whether the
(4) S. Chrys Horn. 47. in Mat. S. Jer. torn. 9.
ON THE PARABLE OF THE COCKLE. 439
virtues which he has, are true or feigned, which is made
manifest by their works. (5)
POINT II.
"The servants of the good man of the honse, coming
said to him: Sir, didst thou not sow good seed in thy
field? whence then hath it cockle? And he said unto them :
An enemy hath done this." (6)
1. The apostles themselves, and apostolical men their
successors, seeing the multitude of the wicked, of errors and
abuses, which are in the world, amazed and wounded, run
to Almighty God, saying to Him: — "Lord, Thou having
sown such good seed in the world, how comes it to be
mixed with so much cockle? How comes it to pass, that
having chosen twelve apostles, one of them is changed
into a Judas? And in the garden of the Catholic Church,
amongst the lilies of the just, are found so many thorns
and thistles of sinners? (7) In the houses of Religion,
amidst the wheat of the perfect, the cockle of scandals?"
And entering into myself, seeing a multitude of vices and
passions, which disquiet my soul, I may likewise say to
Christ our Lord : — "Didst Thou not sow within my heart,
the good seed of holy desires, with holy purposes to for-
sake all things to serve Thee with perfection, whence then
proceeds so much cockle as grows in me? Discover, Lord,
the cause to me, that so I may apply a remedy."
2. Christ our Lord answers to this demand, saying : — " An
enemy hath done this." In this, three particular things are
pointed out. — i. The first, that Almighty God our Lord,
is no sower of cockle, nor of evil seed, but only of good,
because He is the sovereign Good, and from sovereign good
nothing evil can proceed, nor inducing or tempting to
evil. (8) — ii. The second is, that Satan is the principal
(5) Mat. vii. 4. (6) Mat. xiii. 27. (7) Cant. ii. 2.
(8) Jac. i. 13.
440 MEDITATION XLV.
sower of cockle, from whom spring temptations, by reason
of the enmity which he has sworn against God, and
against men : and for this reason he is called in holy
Scripture, the "Tempter," (9) and those who are the
cockle, are called the "children of the Devil," (10) imita-
tors of their father, whose desires they endeavour to
accomplish. (11) — iii. The third is, that although Satan be
the principal sower of this bad seed, yet, as S. Thomas
says, (12) men are also, by means of their own free will,
''tempted" thereto "by" their "own concupiscence :" (13)
and perhaps for this reason our Saviour said: — "An enemy
hath done this," which was to say, The man who is an
enemy of himself, and "hateth his own soul," (14) and is
also my enemy, has sown this cockle in the world, and in
himself, and is the cause of this mischief. From these
three truths I will take counsel, to know the origin of my
faults and troubles, endeavouring to stop the passage of
these enemies, which do me so much evil.
3. There is another more secret sense of this demand:
"Didst thou not sow good seed in thy field? whence then hath
it'cockle ?" That is to say, " Why, 0 Lord — the field of the
world being Thine, Thou having created it by Thine
omnipotence, and redeemed it with Thy precious blood,
and having sowed it with so wonderfully good and pre-
cious seeds — why dost Thou suffer Thine enemy to over-
sow it with cockle? Because, unless Thou didst suiter
him and give him license to do it, he durst not be so bold
as to mingle in Thine own field his bad with Thy good
seed." To this demand, and in this sense, Christ our Lord
did not give answer, who wills not that we curiously
sound His secret judgments, but that we reverence them
in all humility, saying with David: "Thou art just, O
(.9) Mat. iv. 3. (10) 1 Joan. iii. 10. (11) Joan. viii. 44.
(12) 1 p. q. cxiv. art. 3. (13) Jac. i. 14. (14) Ps. x. 6.
ON THE PARABLE OF THE COCKLE. 441
Lord, and Thy judgment is right."(15) Notwithstanding
I am to believe that the goodness of Almighty God is so
great, and the love so immense which He bears the elect,
that He will not suffer Satan to sow amongst them this
bad seed, unless He could and would, draw from thence a
greater, nor yet permit the enemy to sow within us the
evil seeds of his temptations, if He desired not to convert
them to our profit. And although, in particular, I cannot
obtain all these advantages, yet may I come to understand
them in general, believing that God permits wicked men
to exercise the good in patience and humility, that they
should daily advance in all perfection; next, to discover
the efficacy of His grace, in the vessels of His mercy;
next, that the good may be the more honoured, manifest-
ing their loyalty amongst so many disloyal persons ; and
lastly, to preserve the liberty of men, leaving every one to
his own free will, yet giving sufficient force to resist evil
and to follow good.
Colloquy. — 0 most just " sower," who by a sove-
reign bounty sufferest in Thy Church the cockle of so
many evils, and in my soul the seed of so many strong
temptations ; grant that I turn not to my hurt that
which Thou permittest for my good ; manifest in me
the greatness of Thy mercy, drawing out of so many
evils great abundance of many good things, that by
them Thou mayst be glorified, world without end.
Amen.
roiNT III.
" The servants said to him: Wilt thou that we go and
gather the cockle? And he said: No; least perhaps
gathering up the cockle, you root up the wheat also to-
gether with it."(i6)
1. In this second demand of the servants is seen the
(15) Ps. cxviii. 137. (16) Mat. xiii. 28.
442
MEDITATION XLV.
zeal of (he just, when they behold so many evils in the world,
which zeal is disordered in some, from four causes.
i. Because with this their fervour, they would root up
at once all the cockle together, and take out of the world,
out of the Church, or out of Religion, all the wicked, and
out of themselves, all vices and passions at one push,
which, according to common reason, is impossible.
ii. The second cause is, that they will needs pluck up
the cockle before the time, and out of season. Whence
ensues greater evil, because perhaps he who to-day is
cockle, may to-morrow be converted into good wheat, and
supporting with patience and longanimity, such as are
wicked, by the sweetness of such correction they become
good. (17) And he who precipitates himself disorderly to
gain perfection, comes to be deprived of his health, and
to lose that perfection which before he had gained.
iii. The third cause is that which is pointed at in the
parable, because they will root up the cockle, not without
danger of uprooting the wheat ; which happens when they
imprudently correct or chastise the wicked to the detri-
ment of the good, by scandals, wars, and troubles, which
result from thence.
iv. The fourth cause is, that they will pluck it up, ivith
a spirit of choler, anger, and revenge, transported more by
indignation than by compassion; as it happened to the
two apostles, James and John, when the Samaritans would
not receive Him;(18) for which they were reprehended
by Christ their master.
2. In the answer is manifested the infinite charity of
Almighty God, which was returned by the Father of the
family. For although our Lord had showed Himself so
rigorous to the angels of heaven, that in the same instant
(17) S. Thom. 2. 2. q. xxxiii. art. 2. raaxirae ad 3.
(18) Luc. ix- 54.
ON THE PARABLE OF THE COCKLE. 443
that Lucifer had sown the cockle, He plucked up the sower
together with all his seed, and cast them headlong into the
fire of hell, yet towards men He would not use this terri-
ble rigour, but would expect with great longanimity,
giving them room for repentance, desiring rather to con-
vert them into good seed, than to root out the cockle.
For God our Lord wills not the perdition of souls, but
their salvation, and although He desires to destroy sins,
yet He would not destroy the sinners who commit them.
Colloquy. — 0 most sweet Saviour, I give Thee
thanks for the compassion which Thou hast on such
as are cockle, beholding that they are the work of
Thy hands by nature, although they be the work of
Satan, Thine enemy, through their sin. Destroy, 0
Lord, in them that which makes them Thine enemies,
and reform in them that which Thou formedst, that
so they may become Thy seed, and may be stored and
hoarded up in the granary of heaven. Amen.
3. The infinite mercy of Almighty God shines in this,
that He suffers the cockle, for the love which He bears to
the wheat, tolerating the wicked for the love of the good,
as is to be seen when He said to Abraham, that if there
were " ten"(19) just in Sodom and Gomorrha, for their
sakes He would bear with the sinners that lived in them,
although they were laden with innumerable sins. And
when He afterwards decreed to punish them, He first
drew forth His servant Lot, putting the wheat under se-
cure shelter, before He would pluck or root up the cockle:
a very great comfort for the good, since they may be as-
sured by this that no evil will come to them from the hand
of our Lord, notwithstanding they be amongst the wicked.
Lastly, I will observe that God our Lord does not prohibit
us from rooting up the cockle, when it may be done with-
(19) Gen. xviii. 32.
444 MEDITATION XLV.
out hurting the wheat, but to its profit ; as, at this pre-
sent time the Church chastises certain sinners for the
example of others, that the cockle increase not, and to
enable the good to live in quiet; nevertheless Almighty
God wills that they avoid those four disorders before re-
cited;— and in this sense He forbad His servants to do
that which they wished.
POINT IV.
The father of the family proceeding in his answer, said:
** Suffer both" the wheat and the cockle "to grow until
the harvest, and in the time o: the harvest I will say to
the reapers : Gather up first the cockle and bind it into
bundles to^ burn; but the wheat gather ye into my
barn."(20)'
1. In this parable Christ our Lord assures us that until
the end of the world, which is the time of reaping, there will
always be wheat and cockle, good and bad mingled together ;
for the divine providence will never cease to sow His good
seed in His Church, and in Religion, although the Devil
endeavour to sow cockle, nor ought I to be dismayed to
see so many bad men. For whereas I think that there
are but a few good, because I know them not, yet there
are many known to God, and beloved by Him; — as it
chanced to Elias, thinking that himself was left alone,
amongst the faithful, when Almighty God said to him
that He had reserved " seven thousand men in Israel
whose knees have not been bowed before Baal. "(21)
2. All the time before the harvest the wheat and cockle
grow and multiply — for as well the truly good, as the
truly wicked grow during their life, the one in sanctity,
the others in iniquity, conformably to what Christ our
Lord said in the Apocalypse; — "He that hurteth, let him
(20) Mat. xiii. 60. (21) 3 Reg. xix. 18.
ON THE PARABLE OF THE COCKLE. 445
hurt still ; and lie that is filthy, let him be filthy still ; and
he that is just, let him be justified still; and he that is '
holy, let him be sanctified still: behold, I come quickly,
and my reward is with me, to render every man accord-
ing to his Avorks."(22) Nevertheless, all this passes in
different manners, because it is the will of Christ our
Lord, that His wheat grow, and daily advance from good
to better by His assistance. — But concerning the cockle it
is only His sufferance to let it grow from bad to worse
until the harvest, of which there are two different ones ; —
the one is the general harvest at the end of the world: —
the other the particular harvest at the end of the life of
every one, when their good or evil is grown to that height
it was to grow to, according to the order or permission of
the divine providence; and then he that shall be found to
be cockle shall be cut down, and rooted out of this life, to
be cast into the fire of hell ; — ^and he that shall be found
clean and pure wheat, shall be reaped and gathered up for
the granary of heaven.
3. But when the time of the general harvest shall come,
Christ our Lord will '•''send His angels" who are the
reapers and ministers of the divine justice, who will
gather together all the scandals of His Kingdom, and those
who work iniquity ; and will cast them into the fiery fur-
nace; that is to say, will gather together out of His King-
dom all those who are cockle, as well those who were any
scandal and occasion of sin to others by their evil life and
doctrine, as also those who only were wicked in them-
selves;— all of whom will be bound in different "bundles,"
binding together in one bundle those that were co-part-
ners in the same sin, that they may also be co-partners in
the same pain, and so they shall be cast into eternal flames,
so that they shall never escape from them. And even as
(22) Apoc. xxii. 11.
446 MEDITATION XLV.
faggots help to kindle one another ; even so those accursed
shall be a torment one to another: " Ibi erit fletus et
stridor dentium," u there shall be weeping and gnashing
of teeth," while they shall roar with rage against them-
selves, and against those who were the cause of their
damnation.
Colloquy. — 0 my soul, how tremblest thou not at
this dreadful judgment, who can resist the power of
those mighty reapers ? who can unbind himself from
such terrible chains ? " who can dwell" in everlasting
fires, and live, and converse with such accursed com-
panions ? who can endure such bitter complaints, and
enraged gnashing of teeth ? 0 accursed cockle ! who
sowest in earth discord amongst the good, and shall
for ever suffer discord in hell in company with the
wicked ! Preserve me, 0 my God, from such offences,
for fear lest I fall into such dreadful pains. Amen.
4. Finally, the same angels shall gather the wheat into
the granary of heaven, for the good shall be placed upon
celestial seats, separated everlastingly from the cockle
and company of the wicked; at which time " the just shall
shine" like the sun in the Kingdom of their Father.
Colloquy. — 0 most loving Father, I give Thee
thanks for the favour which Thou extendest to the
just, raising them from the dust of the earth to reign
in Thy Kingdom, and to be as suns in Thy heaven.
Those who have been eminent in serving Thee, shining
like the sun by the good works they did, will emi-
nently enjoy Thee, shining like the sun by the reward
granted for the same works ; here they have shone
like the sun of justice, Thy Son Jesus Christ, by imi-
tating His holy life, and there they will shine like
the same sun, sharing His glory for ever and ever.
Amen.
ON THE PARABLE OF THE GRAIN OF MUSTARD SEED. 447
MEDITATION XL VI.
ON THE PARABLE OF THE GRAIN OF MUSTARD SEED.
" The Kingdom of heaven is like to a grain of mustard
seed, which a man took and sowed in his field, which is
the least indeed of all seeds, but when it is grown up it
is greater than all herbs, and becomes a tree, so that
the birds of the air come and dwell in the branches
thereof." (1)
POINT I.
Consider what this grain of mustard seed signifies, re-
ducing the significations of it to three principal heads.
1. First, it represents Christ our Lord supreme King of
the Kingdom of heaven. For as the mustard seed is very
little in exterior appearance, " the least" of all seeds, con-
temptible to behold, without colour or grateful smell, but
great in the virtue of heat which it contains, which is
shown when it is ground or eaten; — so Christ our Lord, as
man, was little and humble exteriorly, nay, "the least" of all
men, insomuch that He said of Himself by the mouth of
David: — "I am a worm and no man, the reproach of men,
and the outcast of the people;'' (2) but interiorly as to
His soul, and much more as to His divinity, He was of
infinite virtue and efficacy, containing within Him all the
treasures of the wisdom, bounty, and charity of Almighty
God, with the love of which He heated and inflamed all
those who approached Him; — He so seasoned :rtue that
they might take delight to taste of it, purged them from
their coldness and lukewarmness, and expelled from them
the venom and contagion of their sins, dissolving the
works of the infernal serpent, and in all points performed
(1) Mat. xiii. 31. (2) Ps. xxi. 7.
448 MEDITATION XL VI.
the office which this little but powerful grain of mustard
seed represents. And then most of all did He manifest His
virtue, when He was ground with torments upon the cross,
and now also manifests the same when He is eaten by the
faithful in the Blessed Sacrament of the altar, which may-
be truly called a " mustard seed," because in exterior ap-
pearance it is so little, and yet entirely contains Jesus
Christ, in every little particle of the host, much less than
a grain of mustard, but interiorly it has immense virtue,
to inflame with the fire of love the souls of those that eat
it, and is as a most delightful seasoning to give a relish to
all the asperities of this life.
Colloquy. — 0 divine Word, Son of the eternal
Father, I give Thee all the thanks that I am able, for
having so greatly humbled Thyself that Thou might-
est be compared to a contemptible grain of mustard,
so greatly delighting in this littleness, that by means
of the Blessed Sacrament Thou wilt persist in it to
the end of the world ; grant me, 0 Lord, that I may
imitate Thee to the last hour of my life, humbling
myself for Thy sake, as Thou didst humble Thyself
for mine. Amen.
2. Hence it follows, that " this grain of mustard" repre-
sents likewise all the just, who are fellow-citizens in the
Kingdom of heaven, and disciples of Jesus Christ, who
after His example outwardly are very little, and are con-
temned in the eyes of men, but inwardly are of great vir-
tue and efficacy, for the greatness of charity and fervour of
spirit which dwells in them, which they then discover
most of all, when they are persecuted and ill-treated as
their captain was, for which reason the Church says of
herself, that she is " black" exteriorly, " as the tents of
ON THE PARABLE OF THE GRAIN OF MUSTARD SEED. 449
Cedar," " but beautiful interiorly," as the " curtains of
Solomon.'' (3)
3. Hence also it follows that this " mustard seed" like-
wise represents the virtues by which the Kingdom of heaven
is gained, which in appearance are very little, but in
strength most effectual. For the faith and belief of the
divine mysteries revealed in the Holy Scripture exteriorly
seems little and contemptible, but is, notwithstanding, of
exceeding virtue to those who grind and ruminate upon
the same in devout meditation, which wonderfully en-
kindles the fire of celestial love; in such a manner that St.
Paul says, that " Christ crucified" is a stumbling-block to
the Jews, and " foolishness'' to the Gentiles, but " the
power of God and the wisdom of God" (4) to the faithful.
The like consideration may I make of humility, and obedi-
ence, and those eight virtues which are called the beati-
tudes, which in outward appearance are so contemptible,
that the world holds them for maledictions, but in truth,
and interiorly are so precious, that in them is contained
the true benediction and possession of the same celestial
Kingdom.
Colloquy.— 0 Almighty God, who, to show Thy
omnipotence, choosest "the foolish things of the
world"— to "confound the wise," "and the weak
things of the world," — to " confound the strong,"(5)
and by mean instruments performest great thing's, to
the end that no mortal man should glory in himself
but only in Thee ; grant that I may cordially love and
embrace those little things which Thou didst choose,
that so I may be worthy to obtain those great things
which are enclosed therein. Make me, 0 my Saviour,
a grain of mustard, bruised and ground with Thee by
contempts and torments, that thus I may finally ob-
tain eternal repose. Amen.
(3) Cant. i. 4. (4) 1 Cor. i. 23. (5) 1 Cor. i. 27.
Vol. III.-29.
450 MEDITATION XL VI.
POINT II.
Consider how this "mustard seed'' grows until it be-
comes a great tree, and in what consists its greatness,
reasoning upon the three things which this mustard seed
represents.
1. And first, as this "mustard seed" must necessarily
be sown in the ground and there die, and strike root, and
afterwards grow and extend its branches, and make itself
a great tree, so that if it was " the least of all seeds," it
comes in proportion to be the greatest of the garden, and if
what was one alone produces innumerable others, resembling
itself in its properties ; — even so Christ, having humbled
Himself and made Himself man for our sakes, would, like
a grain of mustard seed, and as He Himself says elsewhere,
like "a grain of wheat falling into the ground, (6) " die"
therein ; for as the life which He lived was always accom-
panied with great mortifications, and afterwards in a gar-
den He sustained a mortal sadness, and died in a field
with most terrible torments, and in another garden was
buried, and placed below the ground, so He cast His roots
as low as Limbo, whence He fetched the souls of the
Fathers, arose again gloriously to a new life, and came to
grow, and to ascend to so high a degree of honour and
greatness, that He who a little before was held for the
least amongst men, came to be adored as head and Sove-
reign Lord, both of men and angels, all bowing the knee
at the sound of His name, a name " above all names," (7)
fulfilling that which was prophesied, that " the bud of the
Lord" should grow up with great "magnificence and
glory," (8) and that His fruit should be very high, because
He should engender innumerable spiritual sons, like to
Himself in virtue and sanctity.
(6) Joan. xii. 24. (7) Phil. ii. 9. (8) Is. iv. 2.
ON THE PARABLE OF THE GRAIN OF MUSTARD SEED. 451
Colloquy. — 0 most sweet Redeemer, I rejoice at
the greatness which Thou possessest in reward of the
littleness which Thou undertookest for the love of me.
Blessed be Thy death, without which, as Thyself
sayest, Thou wouldst have remained alone, and by
which Thou hast multiplied so much fruit, as fills the
earth, and peoples heaven ; and since by Thy ignomi-
nious death Thou hast drawn all things to Thee, draw
me also to Thee, that I may be in all things like Thee.
Amen.
2. In imitation of Christ our Lord, all His disciples, who
were all grains of mustard seed, by the same way came to
grow, and to make themselves great trees; — so the apos-
tles of whom St. Paul says, that they bore about in their
" bodies the mortification of Jesus," (9) were daily mortified
for His sake, and treated like " sheep for the slaughter,' '
(10) yet came to be princes of the Church, and to spread
the faith throughout the world, gaining innumerable souls
to Christ, and in such a manner that they far surpassed
the patriarchs, prophets, and all the just of the Old Testa-
ment. After the same manner grew the martyrs, and
confessors, and I also ought to grow, persuading myself
that, although I be a grain of mustard, sowed in the earth
of the Catholic Church, and in the enclosed orchard of Ke-
ligion, yet unless I mortify myself and die to the world, I
shall not grow up in merits nor virtue, but shall remain
alone, without the fruit of good works, and without gain-
ing souls; — alone also in prayer, without the company of
Almighty God, who delights not to converse with unmodi-
fied men, but if I first " die," I shall grow then fruitfully
up in all these things.
3. By the same way it is that virtues grow, and come
to spread abroad their branches so high that they touch
(9) 2 Cor. iv. 10. (10) Rom. viii. 36.
452 MEDITATION XLVI.
heaven. For faith leads a man to the sight of God by
contemplation, having his conversation in heaven. — Hope
ascends to taste the sweetness of celestial rewards. —
Charity grows up even to perfect union with Almighty
God. — Obedience to the accomplishment of the Divine
will beneath on earth, as it is fulfilled above in heaven ;
and although my confidence be but as a grain of mustard,
yet it is sufficient, as our Saviour says, to pluck up trees
by the root, and to " remove mountains,"(ll) as will be
hereafter declared.
POINT III.
This '* mustard seed'' does so spread and extend its
"branches," that "the birds of the air,'' as the Evange-
lists say, •' dwell under its shadows, and make their nests
in it, and rest upon it."
1. Christ our Lord cast forth from Himself sundry
branches, viz., the doctrine of the Gospel which He preach-
ed,— the law of perfection, with all its counsels, which He
published, — the sacrament and sacrifice which He insti-
tuted,— the marvellous examples which He gave us, the
miracles and notable works which He effected, with the
other mysteries of His glorious life, until He ascended to
that excellent highness which He holds in heaven. To
these branches the birds of heaven have recourse; not
eagles, nor other great birds, which figure in their pride
there, but the little birds, which are the just and humble
souls, especially those who leave the things of the earth,
desiring by contemplation to converse in heaven. After
whose imitation I will place myself in repose under the
shadow of these boughs, considering the sweetness of their
fruit, rejoicing in the protection and shelter which I re-
ceive by them, saying with the spouse: — " I sat under His
shadow whom I desired, and His fruit was sweet to my
(11 ) Mat. xvii. 19.
ON THE PARABLE OF THE GRAIN OF MUSTARD SEED. 453
palate." (12) I will likewise build my nest and abode
upon these branches, meditating these mysteries ; — some-
times I will make my nest in the mystery of the manger,
— sometimes I will fly up to the tree of the cross, — and
other times to the empyreal heaven, placing my whole
confidence and love in Jesus Christ. There will I sing
songs of praise and thanksgiving, and there will I rest in
the nights of tribulations, and sustain myself with the
grain and food which I there find.
Colloquy. — 0, who will give me the wings of a bird
to fly up to this divine tree ? 0 most high and sove-
reign tree, how high soever Thou growest, yet may I
fly aid mount upon Thee with the wings of contempla-
tion, which Thou canst give me. Lift me up, 0 my
Lord, above myself, and above everything created,
that I may repose in Thee, my Creator, for ever and
ever. Amen.
2. After the same manner the apostles and saints have
budded forth many branches, and have extended them
throughout the world, that is to say, the doctrine which
they preached, — the books which they published, — and
the heroic virtues which they exercised, — in the medita-
tion of which spiritual souls are exercised, animating
themselves to imitate them, in order to grow up like
them.
3. And in particular, such as are Religious may reflect
that their founder and their Religion is like to a grain of
mustard, little in humility; for so some call themselves
Minors, others Minims, and our Religion is called by the
founder, " Hanc minimam societatem Jesu,'' "The least
company of Jesu9;" notwithstanding every one of these is
great in virtue, and has grown up like a mighty tree, ex-
tending its branches through the whole world, in divers
(12) Cant. ii. 3.
454 MEDITATION XL VII.
houses and convents, and with exercises of sanctity very
elevated, and greatly profitable to the good of souls, who
like birds of heaven, moved and inspired by the Holy
Ghost, fly upon these boughs, and there make their nests
and perpetual dwellings, living with great security under
their shadow, meditating and contemplating the lives of
their founders, imitating them, as they imitated Christ,
observing their rules, praying Almighty God with canti-
cles and music, both with voice and affection, for the con-
tinual favours which He vouchsafed them. They likewise
endeavour to fly from branch to branch of all their virtues,
building their nest in the highest degrees that each one
has, that they may attain to the top of that perfection
which they profess.
Colloquy. — 0 divine wisdom, whose branches are
"of honour and grace,"( 13) which make us pleasing
to Almighty God, amiable to the angels, honourable
to men, and venerable to all the world ; vouchsafe to
admit me under His shadow, comfort me with His
flowers, heal me with His leaves, sustain me with His
fruits, and give me a perpetual dwelling on the top of
them, that growing up always in virtue, I may come
at length to the top of glory, where I may repose for
ever and ever. Amen.
MEDITATION XLVIL
ON THE PARABLE OF THE MERCHANT SEEKING PEARL3.
POINT I.
"The Kingdom of heaven is like to a merchant seeking
good pearls, who when he had found one of great price,
sold all that he had and bought it." (1)
(13) Ecclus. xxiv. 22, (1) Mat. xiii. 45.
ON THE PARABLE OF THE MERCHANT SEEKING PEARLS. 455
1: The practice and employment of all men is to seelc good
pearls, for all greedily seek after that which is good and
precious, although in a different manner. — Some seek after
the pearls of temporal riches, dignities, and other like
things, which the world esteems and prizes for pre-
cious;— others seek after the pearls of human arts and
sciences, sometimes only to know them, and sometimes for
honours' sake and their own interest; — others seek after
the pearls of moral and political virtues, to live like men
of command in their commonwealth; — but the duty and
employment of a Christian, who aims at the Kingdom of
heaven, is to seek after the pearls of divine and celestial
virtues, which are truly good and precious, and make
them that find them good and precious in the eyes of Al-
mighty God. And like as in Latin, pearls are called
" Uniones," (2) because that every one is alone or particu-
lar in its excellences, and singular amongst others, — even
so every virtue is single and singular in some excellency,
yet notwithstanding this variety, they all unite themselves
with perfect union, to enrich him that has them, and to
join him with his Creator.
2. Hence I will infer that my principal employment ought
to be to seek after these true pearls, persuading myself
that since I am a merchant, and traffic, I ought not to em-
ploy myself in traffic that is base, contemptible, and of
little profit, and much less in a traffic that procures loss.
My principal employment ought not to be in seeking the
pearls of temporal goods, as these neither make me good
nor apt to inherit heaven; — nor ought I to hold or repute
them for precious, but to tread them under foot, and from
my heart to hate and contemn them, so that they are an
occasion of worldly pride, ambition, covetousness, and
other like crimes. And still less ought my principal at-
(2) Plin. lib. ix. cap. 35.
456
MEDITATION XLVII.
tention to be to seek after the pearls of human " know-
ledge," which " puffeth" (3) up, and is the food of curiosi-
ty and vanity, and without which I may be saved. Nor
ought I to content myself with seeking the pearls of poli-
tical virtues, which ordinarily are only apparent, for that
they only shine and glitter with outward works in the
sight of men, or else are false and counterfeit pearls, like
those of hypocrites, who desire to be held for good and
holy, for if I content myself with these, in the hour of my
death I shall find myself deceived, and supposing myself
to have been rich, I shall be a bankrupt most poor and
miserable. But I am principally to search the precious
pearls of divine truths which God has revealed, to under-
stand them and believe them with a lively faith, without
which " it is impossible to please God." (4) I am like-
wise to seek the pearls of supernatural virtues, as grace,
charity, obedience, patience, humility, prayer, religion,
and other like virtues, with which I shall become good
and holy, and enter into the Kingdom of heaven. And as
for other temporal goods and sciences, I may seek after
them secondly, and so far as they may further me to find
those other pearls which are so precious.
3. But above all, my principal employment shall be to
seek Jesus Christ, true God and true man, that most pre-
cious orient pearl who, like a dew, descended from heaven,
and in the womb of the Virgin Mary, by the virtue of
the Holy Ghost, made Himself man, for the honour and
ornament of all men ; this is that pearl, by excellence good
and precious, and from whom all goodness proceeds, which
I must seek to possess and to have always with me, and to
enrich myself with the treasures of His graces and virtues,
studying to be one of those of whom David speaks, saying,
(3) 1 Cor. viii. 1. (4) Heb. xi. 6.
ON THE PARABLE OF THE MERCHANT SEEKING PEARLS. 457
" This is the generation of them that seek Him, of them
that seek the face of the God of Jacob." (5)
Colloquy. — 0 Saviour of the world, true merchant
of true pearls, in this, that Thou descendest from hea-
ven to seek souls and precious pearls, which all true
merchants who will enrich themselves, must seek ;
since Thou art come into the world to show us the
good and precious pearls of celestial virtues and truth ;
show them, I beseech Thee, me, that I may seek them,
not only in appearance, but in truth : desiring by means
of them, not my own honour, profit, or contentment,
but to please Thee, and to possess Thee, world without
end. Amen.
POINT II.
Consider how these pearls are to be sought, seeing Christ
onr Lord wills that we seek them, and employ ourselves
diligently for that purpose.
1. They are sought by prayer, craving Almighty God
that He would discover them to us, never ceasing to im-
portune Him for this purpose, since He Himself has said:
" Ask, and it shall be given you, seek, and you shall find,
knock, and it shall be opened to you." (6)
2. They are sought by the meditation of the understand-
ing, prevented and assisted by divine illustration, digging
and diving into the truths and mysteries of the faith, and
into the excellencies of virtues, until we have found out
the meaning and force of them.
3. They are sought by desires and affections of the will,
prevented by divine inspiration, sighing for these precious
pearls, and applying our free will to seek them by those
other means which Almighty God has left us to find them
out ; such as are works of penance, reading of good books,
frequenting the sacraments, especially that of the Blessed
(5) Ps. xxiii. 6. (6) Luc. xi. 9.
458 MEDITATION XLVII.
Eucharist, which is as it were the shell within which is
contained that most precious pearl of all pearls, our Lord
and Saviour Jesus, ready to communicate to us those
other pearls of virtues ; this is to become merchants, and
to do " business,' '(7) as St. Paul says. And if the merchants
of the world be so covetous and solicitous in seeking out
their earthly pearls, and expose themselves to so many
perils to find them, how much more reason is there that I
should be solicitous for these celestial pearls, asking them
by meditations, and knocking for them with affections and
desires, fulfilling that which Almighty God commands me,
in order to find them?
Colloquy. — 0 my Saviour, make me a diligent and
a covetous merchant, that I may seek the pearl of
divine wisdom, with the same solicitude that men seek
after earthly treasure, and hoard up money, since
Thou promisest that if I seek it in this manner, I shall
find it.(8)
point in.
The merchant having " found one pearl of great price,
went his way and sold all that he had, and bought it." (9)
1. That this pearl is called "one," and "precious,'"'
because, that Jesus Christ our Lord is One, true God, and
true man. And notwithstanding, that there are sundry
sorts of virtues, yet they are so united, and enclosed one
within another, as if they were but one, joined by charity,
which is " the bond of perfection," (10) it being that which
unites man with Almighty God, with Christ our Lord,
and with all his neighbours, making them one amongst
themselves, as if they were but one soul, and one heart.
And as among ths shells of the sea, in which the pearls
are, there is one as conductor or captain, that the rest fol-
(7) lThess.iv. 11. (8) Prov. ii. 5. (9) Mat. xiii. iS. ,
(10) Col. iii. 14.
■" ON THE PARABLE OF THE MERCHANT SEEKING PEARLS. 459
low, which, being taken, it is very easy to take the others ;
— even so charity is the captain of the other virtues,
.which, whosoever attains, she draws the other virtues after
her: for, as the apostle says, " Charity believeth all things,
hopeth all things, endureth all things." (11)
2. To find this precious pearl is to discover the same by
the light of faith, to behold the excellency and beauty of it,
and to enjoy the pleasantness and suavity which is so great,
that it ravishes the heart of him that finds it, who, forth-
with, and with great facility "selleth," and gives the farewell
to all things that may hinder the entire possession of it ;
all loves and earthly affections, which may hinder the
buying or possession of it, esteeming all that which he
leaves to be little, according to that of the Canticles, " If
a man should give all the substance of his house for love,
he shall despise it as nothing." (12)
Colloquy. — 0 most precious charity, 0 most excel-
lent unity of love, 0 most loving God ! who eallest
Thyself charity, and art a pearl of infinite value, One
in essence, and Three in Person, and such a friend of
unity, that all those who join and unite themselves to
Thee, Thou makest " one spirit" with Thee ; discover
to me this one, and so precious pearl, enamour me of
it, and give me possession of it, for Thou seest that
I here offer Thee for it whatsoever I have ; and had I
more, more would I give Thee, because all is little in
respect of the inestimable value of it. Give me, O
Lord, Thy grace, that I may also serve Thee by grace,
not for profit, but for pure and perfect love. Amen.
3. Accordingly, I will endeavour to enter into myself,
and to examine well : — i. If I seek false and counterfeit
pearls, deploring the time which I have spent, and daily do
spend in this search. — ii. If I seek these true pearls with
such slothfulness, that I do not find them, for fault of
(11) 1 Cor, xiii. 4. (12) Cant. viii. 7.
460 MEDITATION XLVII.
using convenient means to this purpose. — iii. If I be re-
solved to pay for tliem the price they are worth, which is the
renunciation and abnegation of all I possess, at least in af-
fection, considering whether there be in my heart any self-
love, and earthly affections, proposing manfully to mor-
tify them, and to root them out of my soul, for that the
diminishing of courteousness is the increasing of charity.
POINT IV.
1. This "one pearl," and so very precious, is likewise
the Evangelical perfection, of which such as are Eeligious
make profession, in imitation of Christ our Lord, which
by excellency is called " one," because it comprehends in
an eminent manner, the full accomplishment of the two
precepts of charity, which are, the one to love God, with
our "whole heart, and with" our "whole soul, and with"
our "whole mind:" — and the other, which, as Christ says,
is like to this, to "love" our "neighbour as ourselves, ''(13)
or as Christ has loved us. (14) And as among men, two
pearls which resemble each other are of great price, and
are fastened like earings in the ears: so these two pearls
of the love of God, and of our neighbour for God, which
are like one another, and become an admirable union, are
most precious, and much esteemed by God and His angels,
and are most excellently practised in Religion, with which,
as with earings, are hung and adorned the ears of the soul,
which are faith and obedience ; all Religious performing
in conformity all the exercises of Religion, not from neces-
sity, nor by constraint, but by " obedience, with a
brotherly love ;'' (15) which is so pleasing to the celestial
spouse, that He said: — "Thou hast wounded my heart,
my sister, my spouse, — with one oi thy eyes,'' (16) that is
(13) Mat. xxii. 37. : 4) Joan. iv. 11.
(15) 1 Pet. i. (16) Cant. iv. 9. S. Greg. ib.
ON THE PARABLE OF THE MERCHANT SEEKING PEARLS. 461
to say, with the union that there is amongst the just.
For, as the two eyes of man are in all things like one
another, and do their office in unity, even so Religious
are alike in their customs, and accomplish their religious
works with virtue.
2. Finally, so great is the preciousness of this pearl, that
when Almighty God discovers the same to man by illus-
tration, immediately, with great joy he sells whatsoever he
has and forsakes the world, dispossessing himself in effect
of all things, and giving them for this pearl, to undertake
the state of Eeligion. For, as S. Lawrence Justinian says,
(17) Our Lord hides this pearl on set purpose, and will not
show the value and preciousness of it to all, because, if all
saw it, all would desire to buy it, and none would be
found that would live in the world.
Colloquy. — 0 eternal God, who hast said, "they who
sought me not, have found me," for that Thou prevent-
est them with Thy inspirations, that they may find
Thee ; show to me the preciousness of these pearls,
that I may seek them, and seek them so that I may
find them. Suffer not that I wound Thy heart with
the wound of sorrow, by means of disunion with my
brethren, but with the wound of love, by union with
them. Discover the preciousness of a lieligious life,
to such as are fit for it, that they may gladly buy it :
but much more discover it to those who have already
bought it, that they may rejoice in the bargain which
they have made, and obtain the end for which they
have bought it. Amen.
(17) S. Laur. Just, in ejus vita.
462 MEDITATION XL VIII.
MEDITATION XL VIII.
ON THE PARABLE OF THE SHEPHERD SEEKING FOB THE LOST SHEEP.
The Pharisees murmuring against Christ our Lord be-
cause He received sinners, He laid before them this pre-
sent parable: "What man of you that hath a hundred
sheep, and if he lose one of them, doth he not leave the
ninety -nine in the desert, and go after that which was
lost until he find it ?"(1)
POINT I.
Upon this first part of the parable is to be considered ;
— who this pastor is ; — what sheep these are ; — which is the
lost one; — and how its pastor seeks arid finds it.
1. This man is Jesus Christ our Lord, who descended
from heaven to be the pastor of men, and who, with ad-
mirable providence, and with great vigilance, governs His
sheep, knows them very particularly, and marks them
with the mark of His grace and charity, goes before them
showing them the example of a holy life, heals them of
the disease of their sins, keeps them from the infernal
wolves, gives them the selected pasture of doctrine and
sacraments, the love which He bears them being so great,
that He made Himself meat, and feeds them with His
proper body and blood, veiled under the forms of bread
and wine, and lastly for their good gave His own life.
Colloquy. — 0 good pastor, good by excellency,
blessed are the " sheep" which are under Thy govern-
ment, governed by Thy providence, and guarded by
Thy protection ; I give Thee humble thanks that
Thou tookest this office upon Thee, and for the care
(1) Luc. xv. 4.
ON THE PARABLE OF THE LOST SHEEP. 463
with which Thou dost fulfil it ; fulfil it with me most
completely, for it is written, " The Lord ruleth me,
and I shall want nothing."(2)
2. The hundred " sheep" in general, are all the faithful
of the Church, but more particularly they are the just,
signified by the number of "a hundred," which is a num-
ber of perfection whom Almighty God keeps counted, and
knows full well those who are His. These sheep, whilst
they are under the subjection of their pastor, know Him
full well, by faith and contemplation, hearing His voice,
obeying what He commands, following His steps, imitating
His virtues, receiving the food of doctrine, and sacraments,
which He gives them, without diverting themselves to
any object opposed to His will ; rejoicing to be fed with
such divine pastures, giving to Him all their wool, by
offering to His service all their substance ; giving Him the
milk of their breasts, by offering to Him all the affection
of their hearts, and all the pleasures of their body, forsak-
ing them all to serve Him; giving Him their young ones
and lambs, by offering to Him their works for His honour
and glory ; — and if it be needful, they will give Him their
own flesh and blood, and even their life also, which they
will gladly lose for the love of Him. So that, as the pas-
tor gives Himself wholly to them, even so do they give
themselves wholly to Him, each of them saying: "My
beloved to me, and I to Him." (3)
Colloquy. — 0 sovereign pastor, set upon my heart
the mark of Thy sheep, and take whatsoever I have
for Thy holy service, since Thou givest all Thou hast
for my happiness.
3. The sheep which loses itself is the sinner, who strays
from the company of the just, and from the subjection and
(2) Ps. xxii. 1. (3) Cant. ii. 16.
464 MEDITATION XL VIII.
obedience of his pastor, not for the want of a pastor, but
through his own pernicious liberty; for the pastor keeps
no sheep in His flock against its will. But wherefore then
does it stray, and lose itself? Because it wants the proper-
ties of a loyal and faithful sheep ; that is to say, because it
knows not its pastor, nor the goods which it possesses in
Him, nor makes any account of being under His protec-
tion, and in the company of the just. Moreover, it makes
itself deaf to His voice, and it is painful to her to hear His
command ; it is unwilling to follow the steps of its pastor,
because they are cragged and sharp with crosses and mor-
tifications. It loathes the pasture of doctrine and sacra-
ments, and lusta after the pasture of the world, and of the
flesh ; — in short, it will retain for itself its wool, its milk,
its lambs, ordering its goods, dignities, offices, and all its
works for its own honour and utility, loving itself with a
disordered and selfish love, refusing to offer aught of all
this to Almighty God. For these causes, or for part of
them, it strays and wanders from the fold, exposing itself
to the peril of eternal damnation, and of falling into the
mouths of the infernal wolves, who go raging to tear it in
pieces and devour it.
Colloquy. — 0 accursed sheep, who forsakes its pas-
tor ! 0 wretch that I am, who so long time have
lived like a wandering sheep, following rny fancies,
and fulfilling my own will, contrary to the will of
Almighty God ! 0 how many sheep are there in the
world which stray in this manner, every one walking
his own way, whose sheep-fold hereafter shall be hell!
O most merciful pastor, recall them with the voice of
Thy divine inspiration, and vouchsafe to open their
interior eyes, to the end they may see their error,
before the time of remedy be utterly past. Amen.
4. Consider the infinite charity of the pastor, who left
ON THE PARABLE OF THE LOST SHEEP. 465
"the ninety-nine" sheep, in good security in the desert,
and went to seek the lost sheep, and rested not till he had
found it. For this reason He came from heaven down to
earth to call and seek sinners, and in this exercise spent
the three last years of His life, suffering excessive labours,
and persecutions, even to the enduring of death, with most
terrible torments; — and although it is true that He died
for the whole hundred sheep, because, in virtue of His
death, all men received whatsoever supernatural good is
granted to them ; yet did He seek with more anxiety after
the strayed sheep of His own time, not omitting to use
various means to find them.
Colloquy. — 0 sovereign Pastor, how dear do these
sheep cost Thee, Thou having no need at all of them.
For although they should all have been lost, what
losest Thou? Wouldst Thou clothe Thyself with
their wool, support Thyself with their milk, or enrich
Thyself with their lambs? and if Thou desirest to
have sheep, hast Thou not others a great deal better,
in Thy Kingdom of heaven, who employ themselves
faithfully in Thy service ? But Thy charity, 0 my
God, is the cause of all this, and because it behoves
them to be under Thy government, Thou sayest that
it behoves Thee to bring them to Thy fold — " Them
also I must bring ;" (4) — Gather them, therefore, 0
Lord, together, and bring them to Thy obedience,
that as Thou art one, and a most perfect Pastor, so
Thy flock may be one, and a most perfect flock.
Amen.
5. The manner how, even at this present time also, Christ
our Lord seeks this lost sheep until He find it, seeking it
by heavenly inspirations and illustrations, with interior
touches of the heart, sometimes moving the tongues of
the preachers to call it, and persuade it to repent;—
(4) Joan. x. 16.
Vol. Hi.— 30.
466 MEDITATION XL VIII.
sometimes speaking also to it by the means of spiritual
books, of good examples, or of chastisements imposed
upon others; — yea, a thousand means does He invent to
seek it, never resting until He finds it. And when I feel
any of these inspirations in my soul, I am to imagine that
Christ our Lord comes to seek me, and acknowledging His
divine presence, I must endeavour to obey Him in what-
soever He shall command me, to return with Him into the
fold from which I am fled.
POINT II.
"And when he hath found it, he layeth it upon his
shoulders rejoicing, and coming home calleth together his
friends and neighbours, saying unto them. Rejoice with
me, because I have found my sheep which was lost."
1. S. Matthew says, proposing another parable like to
this: — "And if it so be that he find it:" (5) because some
sheep do so lose themselves, that, notwithstanding Christ
seeks them, He does not find them; not for want of
diligence on His behalf, but because they fly from Him,
and resist His inspirations and vocations, as Judas lost
himself, although his master did very much to recall him.
Colloquy. — 0 most sweet pastor, " I have gone
astray" like a sheep that is lost; " seek Thy servant"(6)
before he perish. Give not over seeking me, though
I fly from Thee, and with Adam hide myself from Thy
sight. Cease not to call me, although I resist and
contradict Thee, as Cain did ; take pity on me in my
peril, and multiply Thy helps until Thou find me, and
bring me back to the fold of Thy elect, with whom I
may enjoy Thee, for ever and ever. Amen.
2. The second shall be, to ponder the immense charity
of this divine pastor, who, meeting with the sheep, did not
strike it with his staff, nor drag it along by the heels, but
(5) Mat. xviii. 13. (6) Ps. cxviii. 176.
ON THE PARABLE OF THE LOST SHEEP. 467
with great joy laid "it upon his shoulders" and brought
it to his flock : — which is to show us, that He treats
sinners with great love, and with singular clemency, in
order to convert them, not bringing them back by force,
chastisements and blows like slaves, but of their own
accord and free will, altered and renewed by His holy
grace; neither leaves He them to go on their own feet;
and because they cannot of themselves alone, walk one
step in the way of heaven, He serves them Himself instead
of eyes, conferring upon them the light of faith and of
celestial wisdom ; — He serves them instead of feet, direct-
ing their steps and affections, for fear lest they stray and
forsake the law of Almighty God; — He serves them for
hands, assisting them in all their good works; — He lays
them "upon His shoulders," for He aids them with sweet-
ness to support the burdens of this life, — and pays for
them the debt of their sins, by applying to them His
satisfaction and His merits.
Colloquy. — 0 most loving pastor ! what return shall
I make to Thee for so many favours, and kindnesses
which Thou hast done me ? shall I not serve Thee
with a right good will, and take up Thy yoke, and
burthen on my shoulders, since Thou takest me upon
Thine own? With great reason sayest Thou, that
Thy " yoke is sweet, and" Thy " burthen is light,"(7)
since Thou so helpest me to bear it. I will therefore
bear it with great alacrity, for the pure love of Thee,
since bearing me Thou likewise bearest the burthen,
which Thou hast imposed upon me. Amen.
3. Ponder, how far the charity of our sovereign pastor
extends itself, who not only rejoices to find these sheep,
and that sinners are converted, but also invites all the
angels of heaven, the just upon earth, and all the in-
(7) Mat. xi. 30.
468 MEDITATION XLVIII.
habitants of His house, both of the triumphant and
militant Church, to rejoice and congratulate Him, for
having recovered the "sheep" that was "lost."
Colloquy. — 0 most loving Father, this congratula-
tion ought to be given to the sheep, because it is the
greatest gainer in being found ; but yet Thou wilt that
we give this congratulation to Thee, because the sheep
is Thine, and it has cost Thee so dear to seek it and
to recover it. I therefore, 0 my Lord, congratulate
Thee in the behalf of those sinners, whom, by Thy
grace, Thou hast recovered from sin, and exult in the
joy which Thou takest therein : grant to all those who
are now in the world, that they may be converted to
Thee, that I may give Thee a thousand congratula-
tions, and rejoice in the joy which Thou receivest in
their conversions. Amen.
POINT III.
"So I say to you, that even so, there shall he joy in
heaven upon one sinner that doth penance, more than upon
ninety -nine just, who need not penance." (8)
1. The conclusion of this parable is; that even as a
father, who has many children in health and prosperity,
if one of them fall mortally sick, or into any notable
adversity, when he escapes from peril, receives an ex-
ceeding new and actual joy, different from that which he
conceives of others who are in health and prosperity; —
even so, when a sinner is converted from his sins, the angels
conceive a new accidental joy for his conversion, different
from that which they feel for other just who need not
penance, to convert them to God, as being already con-
verted to Him.
2. Hence will I gather, that it is the will of Christ our
Lord, that we should rejoice at (he conversion of sinners, and
(8) Luc. xv. 7.
ON THE PARABLE OF THE PRODIGAL SON. 469
that not only we should not murmur like the Pharisees,
against him who endeavours to convert them and dispose
them to this end, but also that we ourselves should do the
same, assisting and furthering their conversion, becoming
co-adjutors of Christ in seeking the lost sheep, and bring-
ing them back again to their fold, esteeming this as a
great blessing.
3. Next, if I myself be a "lost sheep," I will endeavour
to return to the fold of Christ, if I desire to minister to
Him this matter of joy, and to rejoice the angels of heaven.
And if Almighty God has favoured me so far as to es-
tablish me in His holy grace, I will labour not to lose the
same, because, as the conversion of the sinner rejoices the
angels, and makes sad the devils ; — even so the fall of the just
rejoices the devils, and as far as lies in him, disheartens
the angels, who would most "bitterly weep "(9) over our
perdition, if they were capable of tears and bitterness.
Colloquy. — 0 angels of peace, beseech the supreme
pastor, that prince of pastors, to give me His holy
love, and to preserve me in it. And if through my
wickedness, I come to lose it, beseech Him to help
me to recover it immediately, that my conversion may
be an occasion of joy to heaven, and that I may enjoy
Almighty God in your blessed society. Amen.
MEDITATION XLIX.
ON THE PARABLE OF THE PRODIGAL SON.
POINT I.
Christ our Lord, desiring that all might understand the
great kindness with which He receives repentant sinners,
proposed this parable: — "A certain man had two sons, and
(9) Is. xxxiii.7.
470 MEDITATION XLIX.
the younger of them said to his father, Father, give me the
portion of substance that falleth to me. And he divided
unto them his substance. And not many days after, the
younger son gathering all together, went abroad into
a far country : and there wasted his substance living
riotously." (1)
1. Almighty God our Lord, represented by this father,
has two sorts of sons. — The one good, understood by the
elder brother, because virtue is most ancient and most
precious, and in her consists true wisdom, in which is
venerable antiquity; — the other evil, figured by the
"younger" son, because with vice, mad imprudence, and
levity, which he discovered, in demanding of his father
the portion which appertained to him, to manage it; in-
sinuating with a certain secret pride, that God owed him
something, and presuming that he could govern himself
by his own wisdom, contrary to the custom of good sons,
who believe with humility, that what they have is "of
grace," and do not trust in their own prudence.
2. Hence I will ascend to ponder the infinite liberality of
A hnighty God, in distributing the gifts and talents of nature,
with many supernatural goods, both to the good and bad
sons, giving them liberty to use them well or ill, and to
abide within His house, or to go forth without a will to
force any, because, as the Wise man says, He leaveth all
in the hands of their "own counsel," and gives them
power, to choose "water," or "fire," "life," or "death,"
"good," or "evil:" (2) yet in such a manner, that He
always inspires and helps them to make a good choice, and
to use well that which He has given them.
3. The blessing of good sons, consists in remaining in the
house of their heavenly Father, under His protection and
(1) Luc. xv. 11. (2) Ecclus. xv. 14. Deut. xxx. 15.
ON THE PARABLE OF THE PRODIGAL SON. 471
government, that He may order and direct them in the
use of the talents they have received, obeying Him in all
things; for he who suffers himself to be governed by God,
as He promises by the prophet Isaiah : — his "peace" shall
be as a "river," and his "justice" as the "waves of the
sea." (3) And contrariwise, the curse of wicked children
begins by their desire to go forth from their Father's
house, and from His government, governing themselves by
their own judgment and self-will, living after their own
liberty. Hence it is, that by-and-bye they go into a far
country, departing afar off from Almighty God by sin,
and dissimilitude of life, and by forgetfulness of His di-
vine presence, spending and employing all they have,
living luxuriously, — linked to creatures, and loving them
more than the Creator. From whence we may see, tha*
secret pride ends in open luxury, and that to trust over-
much to himself, makes a man depart far from Almighty
God, and he that is forgetful of God, comes to be so
affected and entangled with creatures, that he loses the
supernatural goods of grace and charity, deforms and
obscures the gifts of nature many times with the loss of
his goods, honour, and happiness. In the person of this
youth, I will consider myself, saying to our Lord : —
Colloquy. — 0 celestial Father, behold here a pro-
digal son, who, having received great gifts from Thy
liberal hand, has departed from Thy house, and Thy
government, to follow his own will and judgment. I
have departed far from Thy presence, by innumerable
sins, and dissipated the goods which Thou gavest mc,
using them for my own pleasure. Dear Lord, how
hast Thou suffered me with so great patience ! O
that I had never gone from Thy house. 0 wretch
that I am ! who, like an over great libertine, and Vit~
(3) Is. xlviii. 18.
MEDITATION XLIX.
tie experienced, have suffered myself to be deceived
by my sensuality ! 0 my God, take pity on me, and
do not deny me Thy mercy, since I have sinned
through ignorance. Amen.
POINT II.
After he had " wasted his substance, living riotously,
there came a mighty famine in that country, and he began
to be in want, and he went and cleaved to one of the
citizens of that country, and he sent him into his farm to
feed swine. And he would fain have filled his belly with
the husks the swine did eat, and no man gave unto
him."(4)
1. Here consider the spiritual and corporal miseries into
which sinners fall by their rebellion, after they have con-
sumed the goods of grace, and are arrived at the depth
of their malice.
i. The first is, a great hunger and leant of spiritual food,
which hunger always reigns in the region of the wicked,
without finding amongst them any remedy, that is to say,
the sacraments are not received ; — the word of Almighty
God is not heard; — good books are not read; — good ex-
amples, are not seen; — interior comforts of the soul are
not received nor felt.
ii. The second misery is, to subject themselves to the chief
citizen of that country who is the Devil, serving him and
miserably loving with a most close friendship, what they
ought to abhor; — obeying him in base things, and in vices
unworthy of the noble nature of a man.
iii. The third is, to feed swine, which is to employ
themselves altogether in giving contentment to their
senses and carnal appetites, seeking opportunities to in-
dulge them, and feeding the devils, whose food is our
luxuries, and sensuality, with which they are delighted.
(4) Luc. xv. 13. ,
ON THE PARABLE OF THE PRODIGAL SON. 473
iv. The fourth is, to be so greedy and hungry after their
delights, that can never be satisfied, nor obtain that which
they desire, because the meat which he eats, is not the
meat of men, but of most unclean beasts, and therefore
cannot sufficiently satisfy. O what greater misery can
come to a man who was the son of Almighty God, and
might have lived with honour and fulness in the house of
his celestial Father ! O the blindness of my heart, which
leads me to so great an evil! God forbid that ever I be
willing to live in a country so exceeding hungry, or to
serve so cruel a master, or to employ myself in so base a
service.
2. Christ our Lord is wont to afflict sinners with temporal
miseries, and to sow, and, as the prophet Osee says, "hedge
up" their "way with thorns," that at least affliction and
punishment may make them become wise, and return to
Almighty God. To this end He chastises them with
poverty, hunger, dishonour and servitude, and the greater
sinners they become, into so much greater miseries is He
wont to suffer them to fall, that so they may open the
eyes of their souls, and be converted. (5) And this is a
greater mercy of God towards them, than if He left them
in their temporal prosperity : for, to dissemble with them,
although it may in some sort seem to be mercy, yet is it a
greater chastisement to withdraw from them His holy zeal,
as from persons reprobate and rejected by Him already.
Colloquy. — 0 God of my soul, do not withdraw from
me Thy most merciful zeal, and if I depart from Thee,
lay punishments and calamities upon me, until such
time as I return to Thee, doing penance for my sins.
Amen.
POINT III.
The prodigal son "returning to himself said, How many
(5) Amos. viii. 10.
474 MEDITATION XLIX.
hired servants in my father's house abound with bread,
and I here perish with hunger ? / will arise and go to my
father, and say to him : Father, I have sinned against
heaven, and before thee, I am not now worthy to be
called thy son; make me as one of thy hired servants :"(6)
and as he purposed, so did he, arising up, and walking to
the house of his father.
1. The beginning of a sinner's conversion is, to enter into
himself, and to reflect upon his miseries, which he had
forgotten, because, before he was out of himself wandering
and lost amongst creatures. To this purpose Almighty
God does prevent him with His inward inspiration and
illustration, which is never wanting, but even in the midst
of his wickedness, is wont to say to him that of the pro-
phet: "Return, ye transgressors, to the heart," (7) and
recover the understanding which ye have lost; "Hear me,,
O ye hard hearted, who are far from justice; I have
brought my justice near, and my salvation shall not
tarry," come and embrace it if you will.
Colloquy. — 0 my soul, who goest out of thyself,
enter into thy own heart, and study to know thyself,
for so shalt thou know Almighty God, who can redress
and succour thee.
2. It imports much a sinner, to compare his miserable
state ivith the state of the just, although it be of those that
are most imperfect, and who serve God as "hirelings," in
the hope of recompense; for by this comparison, his
hunger and necessity will appear more evident, as also the
abundance with which Almighty God provides those who
faithfully serve Him, and the favours which He vouchsafes
them, in the use of sacraments, of holy sermons, and other
meats fit for the soul : and thus he will animate himself
to desire and ambition, that state which has so many
(6) Luc. xv. 17. (7) Is. xivi. 8, 11, 12.
ON THE PARABLE OF THE PRODIGAL SON. 475
advantages above his. And if sometimes he has been just,
and lived virtuously, it will be good to compare his present
state with that which is past, by which, as the prophets
Osee says, wholly confounded at his present misery, he
may return to the "first husband" and spouse of his soul,
"because it was better with" him "then than now." (8)
Colloquy. — 0 my soul, turn to God thy Lord,
whose word cannot fail, and who has said : Be con-
verted, and you " shall see the difference between the
just and the wicked, and between him that serves
God, and him that serves Him not."(9) Quickly shalt
thou see by experience, if quickly thou begin to change
thy life.
3. It imports us much, to conceive great purposes to.
return to Almiyhty God, grounded on the one part in
humility, and in the knowledge of our own unworthiness ;
and on the other part, on the bounty and mercy of our
Father, because by this we shall greatly facilitate our
conversion.
Colloquy. — I acknowledge, 0 my Father, that I am
so miserable, that I " am not worthy to be called Thy
son," nor is it reasonable that a name so glorious*
should be given to a wretch so infamous, who has so
far debased himself as to keep hogs. Nevertheless,
I perceive that, although I am unworthy of the name
of a son, Thou hast not ceased to be a Father. I re-
turn therefore to Thy house, entirely trusting in Thy
mercy, that Thou wilt admit me into it. " I have
sinned," O Lord, " against heaven, and before Thee,"
and before Thy presence, committing so many iniqui-
ties in the sight of the angels, and of Thy most pure
eyes. — " I have sinned against heaven," using its light
and its influences to injure Thee. I have sinned
" before Thee," running from Thy house and Thy
(8) Osee ii. 7. (9) Mai. iii. 18.
476 MEDITATION XLIX.
government, preferring my own will before Thine ; I
am grieved for my fault, and deserve not to be ad-
mitted to the delights of Thy beloved sons. Admit
me, if it please Thee, to those of Thy hirelings, and I
will hold it for a great honour to be in Thy house,
although I be the very least in it.
4. It is of great importance presently to put in execution
our good purposes, before they grow cold, as this prodigal
son did, who instantly arose, and began to walk : for we
must not sit still with one hand upon the other, nor
expect that God do all, and come to seek us, and draw us out
of sin by the hair : but His will is, that since He prevents us
with His grace, we shall seek Him, and do something, by
abandoning our sinful life, and obeying His inspirations
to begin a better.
POINT IV.
The father, seeing his son yet "afar off," moved with
mercy, ran to him, "fell upon his neck, and kissed him.
And the son said to him, Father, I have sinned against
heaven, and before thee, I am not now worthy to be called
thy son. And the father said to his servants; Bring forth
quickly the first robe and put it on him, and put a ring
on his hand, and shoes on his feet, and bring hither the
fatted calf, and kill it, and let us eat and make merry;
because this my son was dead, and is come to life again,
was lost, and is found. And they began to be merry." (10)
1. Here is seen, the infinite charity and bounty of our
celestial Father, which is resplendent in many things ; first,
in that He beholds the sinner with the eyes of mercy,
even when he is yet "afar off'1 from Him, and is not fully
converted to Him, but only thinking of it : with this
pity, He runs with great speed to aid him with inward
touches and inspirations, until he be entirely converted to
(10) Luc. xv. 20.
ON THE PARABLE OF THE PRODIGAL SON. 477
Him; He joins Himself to him by embracing him, and,
giving to him the kiss of peace, that is to say, restoring
him to His former grace and friendship.
Colloquy. — 0 most loving and pure Father, do not
disdain nor abhor to kiss and embrace a swine-keeper,
hideous and disfigured, an unkind and ungrateful son :
a man filthy, naked, barefoot, and all in rags : it well
appears, Lord, that Thou art a Father, and that the
love of a Father makes Thee to forego Thy dignity,
to give Thyself to Thy sons,
2. He showed His charity, restoring to him with great
liberality, what he had lost; for He gives him "the robe,'*
and vestment of grace and charity ; — the ring of the Holy
Ghost, and of strict familiarity with Almighty God ; — the
exercise of good works into his hands; — upon his feet
"the shoes" of divine perfection, and of those virtues
which mortify the affections of the soul, and which direct
his steps, and adorn them to preach to others the Gospel
of peace; — He feasts him with the fatted calf of His
blessed body in the Sacrament of the Altar, and with the
abundance of consolations and spiritual comforts, which
there He communicates to his famished soul.
Colloquy. — 0 Father of mercy, and God of conso-
lation, how many mercies dost Thou show at once to
a sinner, and what a multitude of consolations dost
Thou give him without any desert of his !
3. This mercy is yet further manifested in the delight
with which He does all this for the sinner, as if He gained
something by his conversion, desiring that all hi3 servants
rejoice, and make a feast of joy for his conversion.
Colloquy. — Much do I owe Thee, 0 my Father, for
the goods which Thou dost give me, but I feel myself
much more obliged for the delight and excess of love
478 MEDITATION XLIX.
with which Thou givest them to me. I desire to serve
Thee with the same love and delight, repaying Thee
some little of the much I owe Thee, since love is not
repaid but only with love.
4. The prodigal son admired the mercy and charity
which his father showed him, and mollified or rather
melted by it, demanded not that he wonld make him "as
one of" his "hired servants," as he had proposed, but
threw himself into the arms of his father, hoping that he
would admit him to the dignity of a son.
Colloquy. — 0 what occasion have I, 0 my Father,
to hope in Thy mercy, since Thou so favourest those
who have recourse to it ! Moreover, Thou endeavour-
est that it may be known to all the world, that griev-
ous sinners may not be dismayed, seeing the good
entertainment which Thou dost give them, and the
great dignity to which Thou dost so liberally advance
them.
POINT v.
"Now his elder son was in the field, and when he came
nigh to the house, he heard music and dancing, and he
called one of the servants, and asked what these things
meant. And he said to him, Thy brother is come, and thy
father hath killed the fatted calf, because he hath received
him safe. And he was angry, and would not go in. His
father therefore coming out, began to entreat him. And
he answering, said to his father, Behold for so many years
do I serve thee, and I have never transgressed thy com-
mandment, and yet thou hast never given me a kid to
make merry with my friends ; but as soon as this thy son
has come home, who hath devoured his substance with
harlots, thou hast killed for him the fatted calf. But he
said to him : Son, thou art always with me, and all I have
is thine. But it was fit that we should make merry and
ON THE PARABLE OF THE PRODIGAL SON. 479
be glad, for this thy brother was dead, and is come to life
again, he was lost, and is found." (11)
1. Some imperfect souls who have lived innocently, and
been preserved from great sins, are ivont to be envious for
the favours which Almighty God does to those who have
been great sinners; and murmur and complain that our
Lord does not comfort them as He does others, it seeming
to them that they deserve better cherishing at His hands.
This springs from the want of humility and charity, and
is very offensive to Almighty God, who takes great
pleasure, when we rejoice in the good which He does to
our brethren, and when we say with Moses : "O that all
the people might prophecy." (12) O my Lord, that Thou
wouldest vouchsafe to receive all sinners, and exalt them
to a great degree of justice and sanctity.
2. Consider, likewise, the intention of Christ our Lord,
in this discourse of the "elder son," which was, to ex-
aggerate the mercy and liberality which had been shown to
the younger; which was such as was sufficient to provoke
complaints and envy in the very just; although their
virtues would not allow them to indulge such vicious
thoughts, reverencing the secret judgments of Almighty
God, and the greatness of His bounty, in communicating
Himself to His creatures, and giving sometimes signs of
greater comforts to those who are unworthy of them.
3. Ponder the words which the Father of mercy speaks
interiorly to the just, who truly serve Him: — "Son,
thou art always with me, and all I have is thine."
Colloquy. — 0 most loving Father, what greater
favour can there be than this ? what robe, what ring,
what shoes, and what " fatted calf" is more to be es-
teemed than to be always in Thy house, in Thy obe-
dience, under Thy government, and that all Thy things
(11) Luc. xv. 29. (12) Num. xi. 29.
480 MEDITATION L.
are mine, and at my disposal ? If all be mine, then
Thy grace is mine, Thy gifts are mine, Thy heaven
is mine, Thy Son, my Redeemer, is mine, and Thou
Thyself art also mine, and in whom all Thy good
things are contained. 0 my Father, 0 my God, and
all my good, Thou art my delight, my honour, and
my riches, and if Thy things are mine, mine are also
Thine. With this favour alone I am content that I be
always with Thee, and Thou with me, and that Thy
things be mine : — so that I desire nothing but that
which comes to me from Thy holy hand, being content
only to serve Thee, my celestial Father, to whom be
honour and glory, world without end. Amen.
MEDITATION L.
ON THE PARABLE OF HIM THAT FELL INTO THE HANDS OF THIEVES, AND WAS
SUCCOURED BY THE SAMARITAN.
POINT I.
A lawyer demanding of Christ our Lord who was his
neighbour, that he might love him as himself, He answered
him with this ensuing parable, showing by it the great
compassion which He has for sinners, saying : — "A certain
man went down from Jerusalem to Jericho, and fell among
robbers, who also stripped him, and having wounded him,
went away, leaving him half dead." (1)
1. Consider — i. who this man is — ii. who these thieves
are — iii. of what goods they rob him — iv. what wounds
they give him — v. and how they leave him half alive,
and half dead.
i. This man is one of the sons of the earthly Adam, who
after the imitation of his father, being in the grace and
friendship of Almighty God, designed to be an heir of the
(1) Luc. x. 30.
ON THE PARABLE OF THE GOOD SAMARITAN. 481
city of the celestial Jerusalem, falls from this state, in-
clining to the goods of this miserable and mutable world,
figured by "Jericho," which signifies the moon. The
origin of this fall or descending is, that he addicted him-
self to the things of this world, with some disorder, and
applied himself inordinately to the affairs of the earth.
ii. Against this man the devils proceed, in the way of
thieves, robbers and our enemies, who with their tempta-
tions and wicked suggestions, sometimes openly, sometimes
by treason and treachery, endeavour to destroy us. To
this effect they make use of our visible enemies, who are
'■'■the icorld and the flesh" that is, the wicked who live
in the world ; and of the passions of our flesh. And he
is said to fall into their hands, and miserably to consent to
their persuasions, and admit that sin which we call mortal.
iii. The goods of which they rob this miserable man
are the grace of Almighty God, the seven gifts of the Holy
Ghost, charity, with the virtues infused, which continually
accompany it ; — and in particular, some they rob of chastity,
others of humility, others of patience, others of temperance,
others of obedience, and the like; — and some they rob
even of faith itself, precipitating them into infidelity;
they also rob them of hope, causing sinners to fall into
despair, for all they seek is to rob us, and to destroy all
that we hold of God, saying that of the psalm: — "Raze it,
even to the foundation thereof." (2)
iv. The stabs and wounds which they do give him, are
the damages ivhich they leave in the powers of our soul, the
ignorance of the understanding darkened with the clouds
of errors ; — the weakening of our free will, making it
feeble to resist vice ; — the fury of inordinate appetites and
passions, inclined to that which is earthly, every one
(2) Ps. cxxxvi. 7.
Vol. III.— 31.
482 MEDITATION L.
receiving as many wounds as lie has ignorances, passions
and perverse inclinations.
v. After this manner, this miserable man is left "half
dead" for there remains in him only the light of faith,
or the light of natural reason ; he is left also half dead,
because he is in danger of dying eternally.
2. Considering all this, I will imagine myself to be
the miserable man, of whom this parable speaks, lamenting
my misfortune. I am he who have been careless in pre-
serving the grace which God has given me in holy Bap-
tism, inclining myself to the delights of this present life.
I am he who have fallen into the hands of the devils, my
enemies. Mine the fault to fall into them, for had I
resisted, they had fled from me, and had I called upon
God and the angels for help, they would have hastened to
have helped me : for the way is as full of angels who
guard us as of devils who tempt us, and as the prophet
Eliseus said : "More are with us, than with them." (3)
Colloquy. — O wretch that I am, for having suffered
myself to be robbed by these " robbers," when I might
have defended myself against them. Woe is me, for
having lost the grace of Almighty God, and His ce-
lestial gifts. O what stabs and wounds have I re-
ceived in my soul, for, " from the sole of the foot to
the top of the head, there is no soundness"(4) in me.
There is no power or sense in me which has not its
particular wound and perverse inclination : — and al-
though they have left me a little life, yet am I much
more dead than alive, and in danger of dying for ever.
O eternal God, behold, I beseech Thee, this miserable
man with the eyes of mercy, and vouchsafe to succour
him with Thy grace, before he come to die this mise-
rable death.
(3) 4 Reg. vi. 16. (4) Is. i. 6.
ON THE PARABLE OF THE GOOD SAMARITAN. 483
POINT III.
" It chanced that a certain priest went down the same
way, and, seeing him, passed by. In like manner also a Levite,
when he was near the place, and saw him, passed by. But
a certain Samaritan being on his journey, came near him,
and seeing him was moved with compassion." (5)
Upon this point is to be considered, who this priest and
Levite are, who pass farther without assisting this man:
and who the Samaritan is who takes compassion on him.
1. First, the priest and Levite represent to us men,
constituted in whatsoever dignity and excellence, who yet
are not sufficient to succour a shiner, and so all leave him,
and pass on farther; for although they have eyes to
behold his misery, yet they have not means of themselves
to afford him redress. Moreover, some have little com-
passion for the miseries of others, being over careful in
seeking their own commodities. — Others, because it seems
to them that they have enough of their own to do, and to
defend themselves from the " robbers" who lie in wait for
them in the way ; and that if they should undertake to
cure him that is wounded and fallen, they themselves
might come to fall. In fine, no pure creature can succour
this miserable man, nor heal his wounds, so that, unless he
have help from heaven, it is clear that he will perish.
2. The " Samaritan" who took pity and " compassion"
on him, is the Word eternal, the Son of the living God, the
guardian and protector of such as are forsaken, for so the
word " Samaritan'' signifies. This divine Word seeing
our peril and dereliction, made Himself man, and de-
scended from the celestial Jerusalem into this world,, living
like other men, walking by the same ways which they do,
but yet without sin, although He conversed and kept
(5) Luc. x. 31.
484 MEDITATION L.
company with sinners; for which reason He was held for
a sinner, a Samaritan, (6) and one that was abominable to
the Jews; yet, notwithstanding this, He casts His eyes on
any sinner whom He sees despoiled of His grace, subject
to the devils, and in danger of everlasting damnation.
Colloquy. — 0 merciful " Samaritan," true God and
true man, the guardian and keeper of those who nei-
ther can nor know how to keep themselves ; who could
protect us from so many enemies, and deliver us from
so many perils, if Thou didst not preserve us, since
" unless the Lord keep the city, he watches in vain
that keeps it?"(7) What would become of us misera-
ble wretches if Thou tookest not compassion on our
misery ? Moses passed with all the order of the
priests and ancient prophets, who could not cure infir-
mity, because they themselves were infirm, and had
need of a cure for themselves. The race of Scribes
and Pharisees passed, who, proud and obdurate of
heart, had not compassion of those that were in sin :
but Thou, most pious Samaritan, earnest from heaven
to pass through this world, " doing good, healing all
that were" wounded and " oppressed by the Devil."(8)
I give Thee thanks for the mercy which Thou hast
shown to us, and for the good which Thou hast done
us, remedying our miseries, who would have remained
without remedy, had it not been through Thy great
mercy.
POINT III.
And going near to him that was wounded, he " bound
up his wounds, pouring in oil and wine, and setting him
upon his own beast, brought him to an inn, and took care
of him. And the next day he took out two-pence, and
gave to the host, and said: Take care of him, and what-
(6) Joan. viii. 48. (7) Ps. exxvi. 1. (8) Act. x. 38.
ON THE PARABLE OF THE GOOD SAMARITAN. 485
soever thou shalt spend over and above, I, at my return,
will repay thee."' (9)
Upon this point is to be considered the manner how this
divine Samaritan had pity on us, and the innumerable
benefits which He conferred upon us; for His infinite
mercy ends not in compassion only, nor contents itself with
words only, but with works of infinite charity.
1. He approaches and draws near to the wounded,
because, unless He came to visit the sinner, the sinner
could not go to seek Him.
Colloquy. — 0 most loving Jesus, I confess that, like
the prodigal child, I have departed from Thy house,
and have estranged myself from Thee, and am brought
to such misery, that prostrate on the ground I had no
feet nor force to raise myself up to seek Thee, that
Thou mightest give me a remedy ; but Thy charity
has taken me by the hand, and come to visit me, pre-
venting me with divine inspirations, and approaching
to me with interior touches, touching my heart with a
desire to be cured and healed. I render Thee thanks,
0 my Lord, that Thou hast visited me after I had
departed so far from Thee.
2. " He hound up his wounds,'* and all his stabs, not
leaving so much as any one unbound and un cured : but
with what linen, and with what bands did he bind
them?
Colloquy. — 0 most pious surgeon, who drawest
blood from us, and stayest the current of our sins, and
bindest the fury of our passions with the most pure
band of Thy grace and charity, and with other virtues
which Thou dost communicate to us to justify our
souls, to purge them of all their past faults, and to
prevent those which might follow : 0 how pious art
(9) Luc. x. 34.
486
MEDITATION L.
Thou in our behalf, we having been so cruel to Thee,
suffering Thyself for our innumerable sins, to be
wounded with most terrible wounds, and to be bound
with cruel cords, and fastened on a cross with sharp
nails ! By Thy bodily wounds, therefore, I humbly
beseech Thee to heal mine ; and by Thy cruel bands
I beseech Thee so to bind me, that I may never go
after the liberty of the flesh, nor abandon myself to
sinful vices, but firmly embrace all sorts of virtues.
Amen.
3. He washed his wounds with " oil and wine ,'' for He
applies to us most effectual sacraments, full of mercy and
celestial virtue, with which He anoints, cures, and heals us,
comforting, sustaining, and rejoicing the heart.
Colloquy. — 0 most sweet Samaritan, how well pro-
vided art Thou come from heaven, since so readily,
and as it were at hand, Thou hast found the remedy
for our wounds ! What are the sacraments which
Thou hast instituted, but so many vessels of the " oil"
of grace, and of the " wine" of charity, which Thou
pourest forth upon our wounds, and by which we be-
come perfectly healed? Anoint me, 0 Lord, with
this " oil " of gladness, comfort me with this spiritual
" wine, and heal me, that I may consecrate and offer
myself to the service of Him, who, with such mercy,
has healed me of my wounds. Amen.
He likewise applies to us another medicine, which is the
word of God, and the holy Scripture, full of oil, and of
wine, that is to say, full of sweet and amiable truths,
which rejoice, and invite us to penance, by the way of
love; and other sharp and terrible truths, which affright
and move to sorrow for sins, by the way of fear, and with
the one and the other He moves us to various affections,
and holy desires, by which we earnestly solicit our con-
version.
ON THE PARABLE OF THE GOOD SAMARITAN. 487
4. Not content with this, seeing the weakness of the
sick man, and that he could not walk on his feet, "Ae set
him upon his own beast?' because He laid upon His own
most sacred body the load of our sins, and with the suc-
cour of His inspirations, He assists and supports us as
upon the feet of another, in the way of virtue, making the
"yoke" of His law, and the keeping of His precepts
" sweet" to us.
5. And continuing still His mercy, He draws the sick
man out of the road, in which he lay prostrate, drawing
him out of the occasions and perils of sin, and placing him
in a house, honourable, secure, and very commodious,
which is the holy Catholic Church, where He finds all that
which is necessary for his healing and perfect cure, with
great security and contentment, where He himself, in His
own person, " takes care of him,'' and as a father, provides
for him and cherishes him.
Colloquy. — 0 infinite charity of Jesus Christ, what
thanks shall I give Thee for so many favours and en-
couragements which Thou hast vouchsafed me ! The
angels praise Thee for them, and let my soul be quite
dissolved in Thy praises. — Blessed be Thou for the
" oil and wine," with which Thou hast cured my
wounds. — Blessed be Thou a thousand times, for the
succour with which Thou hast alienated my weakness.
— Blessed be Thou a hundred thousand times, that
Thou hast drawn me out of such perils, and placed me
in the glorious habitation of Thy Church. — And more
than this, blessed be Thou many millions of times, that
Thonha^tdrawnmeforthoutof t'hedangers and dealings
of the world, and put me with Thy own hand, in the
secure habitation of holy Religion, which Thou hast
ordained in Thy holy Church, to gather therein those
whom Thou hast chosen for the most high degree and
state of perfection.
488 MEDITATION L.
6. Lastly, when this Lord departed to heaven, and ab-
sented Himself, according to His humanity, although even
then He did not cease to take care of us Himself; He com-
manded the host of the house, that is His vicar upon earth,
and all the prelates of the Church, and superiors of Reli-
gious orders, that they should take care of the sick,
and of their cure and recovery; and to this end, gave them.
" two-pence,' ' which are the necessary means of govern-
ment. He gave them virtue, and knowledge, the graces
of sanctity, and graces given gratis for the good of others ;
He gave them the power of order, and jurisdiction, and
strictly charged them, that, on their part they should do
all they were able for the good of the sick, not contenting
themselves to accomplish that which is of precept, but
adding also works of supererogation, and of favour, for
when He shall return to judge, He will repay to all what-
soever they have employed for the good of their needy
neighbour.
Colloquy. — Here, 0 my God, my senses fail me,
nor do I know what I shall say, but only in silence
praise Thee for the great mercy and paternal provi-
dence which Thou hast for the needy, and beseech
Thy divine majesty effectually to inspire the prelates
of the Church, that they fulfil with great fidelity all
that which Thou commandest them, that when Thou
comest to judgment, Thou mayest find the wounded
sinners healed, and the careful prelates full of merits.
Amen.
POINT IV.
Lastly, in thy opinion consider the conclusion of the
parable : for Christ our Lord, demanding of the lawyer
" which of these three was neighbour to him that fell
among robbers. But he said, He that showed mercy to him.
Then Jesus said: Go and do thou in like manner.'' (10)
(10) Luc. x. 36.
ON THE SERVANT WHO OWED TEN THOUSAND TALENTS. 489
1. In this we discover much more the infinite charity of
our Lord; first, in desiring that we all take compassion one
of another, using mercy towards them, and assisting them,
both in their corporal and spiritual necessities, as the
Samaritan did, who, being a stranger, had more compas-
sion on this wounded Israelite, than the priests and Levites
that were of his nation.
2. He secretly puts Himself for an example, saying :
Show mercy one to another, even as I, who am repre-
sented by this Samaritan, have shown to you. Consider
well wh'at I have done to the sick sinner, and do you prac-
tise the like, with such a one as is in need, relieving the
best that you can his affliction, both of soul and body, and
to be not sparing, but liberal, doing much more than what
you are obliged, as I did incomparably a great deal more
than what was necessary for your remedy, repaying me
with this,- the love which I showed you, and when I shall
return to. judge, I will render you abundantly all you shall
have done, with a measure of glory, " full, pressed down,
and shaken together, and running over.''(ll)
Colloquy.: — O most sweet Saviour, I purpose with
Thy grace 'to love ray neighbour as Thou hast loved
us, and to pity him as Thou hast pitied us, to imitate
Him to whom I owe so much ; to whom be honour and
glory, world without end, Amen,
MEDITATION LI,
ON THE PARABLE OF THE SERVANT WHO OAVEO TEX THOUSAND TALENTS.
This parable is a lively description of the liberal mercy
of Almighty God, in pardoning injuries with great facility,
although they be great: and of the abominable hardness of
(11) Luc. vi. 3tf.
490 MEDITATION LI.
man, who will not pardon his neighbour his, although
they be few and little, and in both these respects it shall
be the matter of this meditation.
POINT I.
The Kingdom of heaven is "likened to a king, who
would take an account of his servants. And when he had
begun to take the account, one was brought to him that
owed him ten thousand talents; — and as he had not
wherewith to pay it, his lord commanded that he should
be sold, and his wife and children and all he had, and
payment to be made." (1)
1. God our Lord is to take account of all men, of what
they have done in this life, which happens to every one at
the instant of his death, and is there concluded; never-
theless before death also He begins to take this account,
when interiorly He advises us what we are owing to Him,
and demands payment in this life by penance ; but espe-
cially when He brings us to some grievous sickness, or
danger of death, then it seems that He begins to take an
account. But I am to remark this difference : that if in
the instant of death God calls me to an account, and find
me laden with grievous sins, then is the account con-
cluded without any remedy or hope of pardon ; — but if
during life, the account be taken, there is still hope that
we may give satisfaction, through the infinite liberality of
the eternal King.
Colloquy. — Wherefore, 0 my soul, enter into ac-
count with Almighty God during this life, and look
what thou owest Him, since now is the time of mercy,
but hereafter will be the time of rigorous justice.
2. The servant who owes these ten thousand talents,
is, the sinner loaded with sins, the properties of which are
(1) Mat. xviii. 23.
ON THE SERVANT WHO OWED TEN THOUSAND TALENTS. 491
represented by these ten thousand talents. — The first is,
that they are contrary to the Ten Commandments of the
law of God, violating them to the injury of the lawgiver :
and although the sin be against one only commandment,
yet is it, as St. James the apostle says, (2) of such a nature
that it does a certain injury to all, as has before been
said. — ii. That they are very many or innumerable, and
for this cause are compared to the number of ten thousand ;
and if venial sins are accounted in this number, we may
say that they are more than the hairs of the head, and the
sands of the sea. — iii. That they are most grievous, and
every one as weighty as a talent, enclosing in it a heavy
burden, and a grievous injury, as being against a God in-
finitely good, and against His innumerable and most ex-
cellent benefits, and with the contempt of the blood of
Jesus Christ which is of infinite value, and to the pre-
judice of those souls, which are bought with this infinite
price, and with destruction of the talents which God has
given us with infinite charity. — iv. The fourth, which
follows the former, is that no man of himself can pay this
debt, nor has he sufficient merit to satisfy Almighty God
for one only mortal sin, how much less for so many : for
being the enemy of Almighty God, he can do nothing to
satisfy Him, and whatsoever he shall give, all is nothing
in respect of the infinite debt which he owes. — v. To be
liable to so terrible a pain as to be sold — he, his wile, his
children and all he has; — that is to say, to be condemned
to lose his liberty, and to be a perpetual slave of the
Devil in hell, with loss of all the goods which Almighty
God has given him, as well corporeal as spiritual, being
despoiled of them as a traitor, and unworthy of them:
in such a manner, that the man as well as his wife, viz. : —
his sensuality, and his children, which are his works, and
(2) Jac. ii. 10.
492 MEDITATION LI.
his substance, which are the gifts of grace which he
received, all shall be sold and taken out of the power and
possession of him that enjoyed them; the goods of nature
being left him for his greater torment,
3. Pondering these five things, I will excite in my sonl a
great sorrow for the injuries which I have committed
against our Lord, seeing myself charged with so grievous
debts, and a great fear of His justice, and of the chastise-
ment which I have deserved for them, having recourse
with this servant to my remedy, which is to ask and
obtain pardon of this our Lord.
POINT II,
"But that servant hearing what his lord commanded^
falling down besought him, saying, Have patience with me,
and I will pay thee all. And the lord of that servant
being moved with pity, let him go, and forgave him the
debt:' (3)
1. Ponder here, in the person of this servant, the means
that are to procure the pardon of our sins: resolving to
make good use of them.-r^i. Not to deny the debt, but to
acknowledge and to confess it entirely, and with great
repentance for having incurred it. — ii. To humble oneself
before Almighty God with profound reverence, even to
prostrating oneself on the earth, acknowledging his
nothing and his misery. — iii- Humbly to crave and ask
mercy and time for penance, to satisfy for the offences we
have committed against Him. — iv. Lastly, a firm resolution to
pay the whole debt, that is to say, to do on our part, with
His assistance, all that possibly we can to pay it, With
these affections I will place myself before Almighty God,
and say to Him: — "Patientiam habe in me, et omnia
reddam tibi." "Have patience with me, and I will repay
Thee all,"
(3) Mat. xviii. 26.
ON THE SERVANT WHO OWEt) TEN THOtSANb TALENTS. 4#3
Colloquy. — 0 most patient Lord, who with infinite
patience sufferest all those who so many times and so
heinously offend Thee, add this patience to that which
it has pleased Thee to have hitherto, giving me also
this one time for penance, that I may pay Thee what
I owe Thee ; and because I have not of myself where-
with to pay, I will offer to Thee the payment which my
Redeemer made with the price of His precious blood,
by which means, and by the assistance of Thy grace,
I will pay Thee all I can in discharge of my debt.
2. In the person of this lord, is seen, the infinite mercy
and liberality of our great God, in granting to humbled
sinners much more than they dared presume, either to ask
or desire of Him, since of His free will, He both revoked
the sentence of punishment which He had threatened, and
pardoned the debt without regard of its being very great,
and all this of pure mercy, because the debt of sin and of
eternal pain, is never pardoned on account of our merits.
Colloquy. — 0 most merciful, liberal, and bountiful
Lord, let the angels applaud Thy infinite mercy, let
men praise Thy immense bounty, and let my soul
magnify Thee for Thy unspeakable magnificence.
There was need of a God so merciful as Thou art, for
a man so miserable as I, such a liberality and magnifi-
cence as Thine was necessary to pardon so great a
debt as mine. And since Thou hast been so liberal in
pardoning the fault and the everlasting pain ; I will
not cease to punish myself with temporal pains, paying
what I am able in compensation for the eternal pun-
ishment which I deserved, with a will never more to
offend Him who has used such mercy towards me in
pardoning me. Amen.
POINT III.
"But when that servant was gone out, he found one of
his fellow-servants that owed him a hundred pence, and
494 MEDITATION LI.
laying hold of him, he throttled him, saying : Pay what
thou owest. And his fellow-servant falling down, besought
him, saying : Have patience with me, and I will pay thee
all. And he would not; but went and cast him into
prison till he paid the debt." (4)
1. How is it an ordinary thing amongst men, that one
owes something to another for some injury done by words,
or works, or for other causes; and this proceeds from our
frailty, and is permitted by the divine providence, that
the good may take occasion of merit, suffering and pardon-
ing injuries, and so may say to God, " Forgive us our
trespasses, as we forgive them that trespass against us."
Bat if we consider well the debts which we owe to Al-
mighty God, they far surpass those which men owe to us,
as much as ten thousand talents of silver exceed a hundred
farthings; — that is to say, exceed it with great excess;
because one only injury done to Almighty God is infinitely
greater than all the injuries done to men, because the in-
jury is so much the greater, the more excellent is the
person that receives the injury; as God is infinitely greater
than all men together, so is the injury which is done to
Him, as has been pondered in another place. (5)
2. Ponder the cruelty of this wicked servant against Ms
companion. — i. First, in the rage and rancour which he
showed against him, not contented to demand the debt
with words only, but also assaulted him by the throat, to
choke and strangle him. — ii. In that, his companion, cast-
ing himself at his feet, and asking him with humility to
have patience with him, promising to pay the whole debt,
and using the same words which he himself had used to
his lord; — yet he had no pity on him, — would not hear
him, — would not pardon him, nor expect with patience for
(4) Mat. xviii. 28. (5) Med. v. p. 1.
ON THE SERVANT WHO OWED TEN THOUSAND TALENTS. 495
a little time. — iii. In the passionate fury with which he
cast him into prison, until such time as he had paid the
whole, using towards him unreasonably great rigour. — iv.
In the ingratitude which he showed against the same lord,
whose servant also that debtor was ; because the injury
which he did to the servant, redounded to the dishonour
of his master, showing himself very contrary to the con-
dition of so noble a lord, being nothing moved to compas-
sion by the same words, by which he himself had received
compassion. All this is found in sinners, who will not
pardon their neighbours the injuries they have done them,
and the debts which they owe them, but revenge them-
selves upon them with rancour.
3. The roots of these evils, which the parable indicates,
saying, that this servant went forth from the presence of
his lord; — it being evident that he durst not so oppress
his companion in his presence ; — that is to say, that the
cause of our sins against God and our neighbours is in
going from the presence of Almighty God, forgetting that
He is present, that He is our judge, (6) and forgetting the
favours which He has done us, and the gratitude and ser-
vice which we owe Him for them, because, if we firmly
kept them in mind with a lively faith, we should never be
so hardy as to offend Him.
Colloquy. — Wherefore, 0 my soul, think that God
beholds thee, walk always in His presence, remember
the benefits He has done thee, and that thou must be
accountable for them ; for, if thou remember this, thou
wilt also remember not to offend Him, whom for so
many reasons thou art bound to serve.
POINT IV.
His fellow-servants seeing what was done, were very
(6) S. Jer. in Ezcch. viii.
496 MEDITATION LI.
sorry, and they came to their Lord, and told to him all
that had passed, '* Then his lord called him, and said
unto him; Thou wicked servant, I forgave thee all the
debt because thou besoughtest me; shouldst not thou,
then, have had compassion on thy fellow servant, even as I
had compassion on thee? And his lord being angry, de-
livered him to the torturers until he paid all the debt."(7)
1. All our malice, and all the grievances which we do to
our neighbours, are disliked by men and angels, and all
the servants of Almighty God that behold them, are great-
ly afflicted and grieved at them, partly for the compassion
they have for the party injured, partly for the damage
which the injurer himself received, and partly for the
offence committed against God; for, as it is the effect of the
good spirit to be grieved for one's neighbour's offences, so is
it much better to forbear committing them, and not grieve
the just and the angels. Hence it is that, although our
malice and ingratitude cannot be hidden from Almighty
God, though He seems to be absent, and not to see us;
yet the grief and sadness which the just have for the ma-
lice of men, and the desire which they have to comfort the
afflicted and oppressed, is like a cry and a declaration,
which they make thereof to Almighty God, which some-
times awakes Him to take vengeance upon rebellious and
ungrateful persons, and to pluck His little ones out of their
cruel paws, conformably to that which the same lord says,
" Will not God revenge His elect, that cry unto Him day
and night?"(8)
2. Our Lord presently commands that the servant be called
with the last call to judgment : because, in chastisement of
our inveterate malice, God is wont to shorten the days of
our life, and immediately to call the sinner to render up
his last account, and finding him guilty, He delivers him
(7) Mat. xviii. 32. (8) Luc. xviii. 7.
ON THE SERVANT WHO OWED TEN THOUSAND TALENTS. 497
to the hangmen and tormentors in hell, until he pay the
whole debt; and as he can never be able to pay it, so will
his torment never end. Oh, if thou hadst always present
before thee this final calling, with what sweetness wouldst
thou treat thy neighbour, that Almighty God might treat
thee with that sweetness which thou desirest. Oh, if thou
didst remember the tormentors and torments which attend
thee for the debts which thou hast not paid during this
life, doubtless thou wouldst pay them immediately, treat-
ing with Almighty God to obtain pardon for them.
3. This evil servant was punished not only for the pre-
sent sin, but also, in a certain manner, for those sins which
were past, and had been pardoned him, inasmuch as he
redoubled his former sin, for having been ungrateful for
the benefit which he had received from his lord, and the
manner which he used in pardoning him, of which he made
no account, when it behoved him to pardon his neighbour :
(9) upon this I will tremble at the vice of ingratitude
against God, which so much augments the grievousness of
the sin, because as many sins as God has forgiven me, so
many acts of ingratitude may I conceive in the sin which
I afterwards commit; and although it be only one, yet
virtually it includes many.
Colloquy. — 0 abominable ingratitude, after which
enter into the soul " seven other spirits, more wick-
ed"(10) than the first that issued forth ; deliver me, O
my God, from so great a mischief, since it is so disa-
greeable to Thee. Amen.
point v.
Then consider the conclusion of the parable, which was
this : — " So also shall my heavenly Father do to you, if you
forgive not every one his brother from your hearts. ^(11)
(9) S. Tho. p. 3. lxxxviii. art. 3. (10) Luc. xi. 26.
(11) Mat. xviii. 34.
Vol. Ill— 33.
498 MEDITATION LI.
1. In this we are to admire the infinite charity of our
Lord, which appears in this, that He will have us to par-
don one another, not through compliment, but from the
heart, wholly influenced by the laws of charity, which are
drawn from the words here set down.
i. First, because our celestial Father, whose sons we are,
will have it so ; and this suffices to give Him content in
what He commands. — ii. Because we are all brethren, sons
of the same Father: and it is very reasonable that one
brother should forgive another. — iii. Because as every one
commits something which his brother is to suffer, and to
pardon, so it is very reasonable that he should pardon him
as he would be pardoned. — iv. Fourthly, because our ce-
lestial Father liberally pardons us our debts, which are
incomparably greater. — v. Because if love do not induce
us to accomplish the law, the fear of punishment will take
place, which will be terrible, because he will not be par-
doned the second time, who with obstinacy would not
pardon his neighbour, and consequently will be delivered
to the devils, executioners of the justice of Almighty God,
to chastise him as he deserves.
2. Considering all these reasons, I will make very effec-
tual resolutions to show mercy towards my neighbours, and
to forgive them whatsoever injury they shall commit
against me, desiring (if it may be done without offending
God,) to be injured, only to have an occasion to pardon, that
so Almighty God may pardon me.
Colloquy. — 0 celestial Father, I forgive from the
bottom of my heart the debts which such owe me as
have injured me, that I may resemble Thee, who art
so frank in pardoning those who offend Thee, it being
just that the son should resemble his Father. Re-.
ceive this good will, and give me grace, that occasion
being offered, I may presently put the same in prac-
tice.
ON THE PARABLE OF THE BAILIFF. 499-
MEDITATION LII.
ON THE PABABLE OF THE BAILIFF WHO WASTED THE REVENUES OF HI8 LOBD.
POINT I.
" There was a certain rich man who had a steward : and
the same was accused unto him that he had wasted his
goods."(l)
Ponder here who this rich man was : — who this bailiff is :
— in what manner he wasted his goods : — and how he was
accused before his Lord.
1. This lich man represents God our Lord, whose are all
the riches of heaven and earth, which either angels or men
enjoy ; and are of three sorts. — Some are corporal riches,
which serve the body for its food, clothing, and ornament.
— Others are spiritual, which adorn and enrich the spirit
with grace and virtues. — Others are eternal riches, with
which the just are rewarded in heaven. These riches Al-
mighty God imparts to men, giving the first both to good
and bad, to the faithful and unfaithful. — The second, only
to the faithful, and some to the just only. — But the last
only to the blessed.
Colloquy. — 0 sovereign God, "rich in mercy,"(2)
and rich to all those who call upon Thy holy name ;
grant that I may so use corporal riches, that I lose
not the spiritual ; and in such manner trade with the
temporal, that I may obtain the eternal. Amen.
2. The "steward" of this sovereign Lord is man, to whom
He has committed the government of the riches he pos-
sesses, as well in body as in soul: and although He gives
him the true dominion over some of them, yet is he al-
(1) Luc. xvi. 1. (2) Epbes. ii. 4.
500 MEDITATION LII.
ways called steward, because his dominion is not absolute,
but subject to the dominion of Almighty God, and to His
laws, nor is it lawful for him to distribute or use these
goods, but conformably to the will of his supreme Lord^
who gave them to him, and to whom he is to give an ac-
count and reckoning of the whole, the day and hour when
it shall be demanded; for which purpose there is a book of
account and expenses, in which is put down that which He
commits to us, and the manner how We have laid it out.
3. Hence it ensues, namely, that this steward is said to
have wasted the goods of his Lord, and to have spent and
used them contrary to His divine will*, and contrary to the
commandments, which He has given us in His holy law.
I waste food, if I eat it for gluttony ; — I waste apparel if I
wear the same for vain-glory; — I waste money, if I spend
the same in prohibited things, or detain it, and do not
give it to the poor when God commands. And in the
same manner I waste life, health, and the senses and facul-
ties of my soul, when I employ them in things which
offend Him who gave them to me.
4. For these causes the " steward" comes to be accused
before his Lord; for our good or evil name before Almighty
God depends not upon the words of men, but upon our
works. These turn to our creditor discredit, they honour
or defame us before Him, nor can they be hidden from Him.
And although the whole world should have a good opinion
of me, if indeed I be wicked, my own works will cry out
against me, as against those of Sodom, and will accuse me
before God.(3)
Colloquy. — 0 eternal God, who of Thy infinite
mercy hast made man Thy steward in this great house
of the whole world, and " hast 'subjected all things
under his feet ;"(4) suffer not that I follow the steps
(3) Gen. xviii. 20. (4) Ps. viii. 8.
ON THE PARABLE OF THE BAILIFF. 501
of the old Adam, who rendered a bad account of his
stewardship in the earthly paradise, but assist me with.
Thy special grace, that I may perform such works,
that I may come to have credit with Thee, and may-
be admitted by them into the celestial paradise.
Amen.
point il
His lord " called him, and said to him : How is it that I
hear this of thee ? Give an account of thy stewardship, for
now thou canst be steward no longer."(5)
1. As this rich man, by the knowledge which he had
that his steward spent and wasted his goods, discharged
him from his office, commanding him to give an account;
even so the cry of our sins, which enters in before the
tribunal of Almighty God, is a cause that He shortens the
days of our life, and calls us to render Him an account of
it. For which reason the Wise man says, /* Be not over-
much wicked, and be not foolish, lest thou die before thy
time."(6) And this our Lord and Saviour does, partly by
justice, and partly by mercy, cutting off the evil steps of
him, who, living long time in wickedness, would render up
a worse account, and have more terrible pain to suffer.
2. This calling is wont to happen in two manners. — The
first is more terrible, when, as Almighty God calls sinners
so suddenly, that they think not of their death, and have
not time to make themselves ready for the account they
are to render. — The other manner is, calling them by little
and little by the means of some infirmity, which is a warn-
ing of death, and gives us space to prepare ourselves for
this account, and then it is that He says, w How is it that
I hear this of thee?'' In virtue of which He puts us in
mind of all the sins of which we are accused before Him,
that hearing the accusation we may provide our answer in
(5) Luc. xvi, 2. (6) Eccles. vii. 18.
502 MEDITATION LII.
time, fof otherwise, at the instant of death, He will re-
proach us, convince us of the fault, and will likewise sen-
tence us tot the same.
Colloquy. — Wherefore, 0 my soul, hearken now to
the voice of Almighty God, who, with His inspirations
and inward remorses, says to thee : — " What sins are
those which thou committest? — What lukewarmness
is this in which thou livest ? — What forgetfulness is
this of thy salvation? — What complaints are these
which the poor and afflicted make against thee, and
which ascend and come up before me ? What care-
lessness is this which thou committest in thy office, and
in the things I have commended to thee ? — Hearken,
then, to this warning, and amend thee betimes in that
of which God admonishes thee; for, unless Thou
be amended before the hour of thy death, the warning
which now He gives thee for thy salvation, He will then
give thee for thy condemnation.
3. Then ponder the terror of that word: — ** Give an ac-
count of thy stewardship; for now thou canst be steward no
longer." (7) Which is to say, Give me an account of the
house and farm of this world, which I have created for thy
dwelling ; — of the plants and living creatures, which I have
made to support thee; — of the treasures, riches, offices,
and dignities, which thou hast possessed ; — of the years of
thy life, health, strength, and talents which I have given
thee. Give me, moreover, an account of all the thoughts
which roved in thy memory; — of all the words which have
issued forth of thy mouth ; — of all the works thou hast
done with thy hands, of all the steps thou hast walked
with thy feet ; — and of all the affections and desires which
thou hast framed in thy heart. Lastly, give me an ac-
count of all that which belongs to the office of a bailiff,
(7) Luc. xvi. 2.
ON THE PARABLE OF THE BAILIFF. 503
because now thou canst administer the same no more, the
day is gone for thee to negotiate, and "the night" is come,
" when no man can work."(8) Now the hour is come, in
which, though against thy will, thou must appear before
my tribunal, to render an account of what thou hast done,
and " receive the proper things of the body,"(9) according
as thou hast done, and receive recompense or punishment
for the same. These words ought I to have always before
my eyes, since it is certain that the hour will come in
which they will be spoken to me : and it is great wisdom
to live so well prepared, that I may render a good account
when I am summoned to give it up.
POINT III.
"The steward said within himself: What shall I do,
because my lord taketh away from me the stewardship?
To dig I am not able, to beg I am ashamed. I know what
I will do, that when I shall be removed from the steward-
ship, they may receive me into their houses. Therefore,
calling together every one of his lord's debtors, he said to
the first, who owed him an hundred barrels of oil, Take thy
billy and sit down quickly, and write fifty. And to another
who owed a hundred quarters of wheat, he said, Take thy
bill, and write eighty. And the lord commended the unjust
steward, forasmuch as he had done wisely: for the children
of this world are wiser in their generation, than the
children of light." (10)
1. Ponder here, the fact of the steward, according to the
drift of the parable, in which is represented a kind of
men, worldly, crafty, and wise in all that is evil, who will
not labour, nor work to get their living, because they are
nice, and friends of idleness; they will not beg, because
they are considered gentlemen, and above laborious em-
(8) Joan. ix. 4. (9) 2 Cor. v. 16. (10) Luc. xvi. 3.
50 i MEDITATION LII.
ployments, so that they seek their living of free cost, with
deceit, and at the expenses of other men, providing in
this manner for their own wants. But in this sense, Christ
our Lord does not produce this act of the steward to the
end that we should practise it, but that by the foresight
which he used, in providing in time for the necessities of
his body, we may learn to be prudent in providing for
those of the soul: "for the children of this world," are
more prudent, in the art which they use about temporal
things, than "the children of light" are, for things;
eternal : and therefore they may learn of them.
Colloquy. — 0 my soul, behold the prudence of
worldlings in their manner of worldly life, and be con-
founded to see the defect in thy religious and Christian
life. They are diligent in vice, thou negligent in vir-
tue ; — they watch and invent means to bring to pass
their bad intentions, and thou addictest thyself to sleep,
careless to accomplish thy good intentions ; — they
without delay do all they are able instantly, although
it be exceeding painful, thou with delays from day to
day, dost not what thou mayest, although it is easy.
Blush, then, that thou art less prudent in good than
they in evil ; and leaving that which is evil in them,
imitate with spirit that which is good, providing with
like fervour that which is necessary for thy soul, as
they provide that which is necessary for their body.
2. The spirit which is enclosed in the act of this steward,
in which are described sundry exercises, by which we may
obtain eternal life. Some there are, that gain their living
by digging, that is to say, caking for their principal oc-
cupation, penance and the mortification of their flesh with
great rigours and austerities. But this sort of life, although
it be very excellent, yet it is not for all, as S. Paul said to
ON THE PARABLE OP THE BAILIFF. 505
Ills disciple Timothy, (II). because many are feeble and
infirm, and cannot endure such rigour. — Others there are
who gain eternal life by begging, that is to say, taking for
their principal practice, the exercise of prayer and con-
templation, in which nought else is done, but to beg and
crave of God and His saints, that which is necessary for
our salvation and perfection. But this sort of life, although
rt be also very excellent, yet it is not for all, because some
cannot always oecupy themselves in prolonged and retired
prayer, like such as are hermits, because the sins of their
past life, their vices, and wicked inclinations, make them
bashful and confounded to treat with God; and, that
their estate, office, or natural complexion, are not proper
for this end. Those who are not apt for either of these
two sorts of life, and say with the steward, "To dig I am
not able, and to beg I am ashamed," they must take some
other third sort, by which they may gain eternal life,
which is by alms, and other works of mercy, both cor-
poral and spiritual, conformably to their talent or capa-
city, following the counsel which S. Paul gave to Timothy,
saying: — "Exercise thyself in godliness, which is pro-
fitable to all things, having the promise of this life that
now is, and of that which is to come;" (12) next, because
with these works of charity and mercy, is obtained of our
Lord pardon of sins, with great gifts of His grace in this
life, and afterwards the reward of life eternal.
3. This was that which Christ our Lord inferred from
this parable, saying : — "Make unto you friends of the
mammon of iniquity, that when you shall fail, they may
receive you into the everlasting tabernacles." (13) In
which words He calls temporal riches, "the mammon of
iniquity," although they be lawfully acquired, or that the
wicked only esteem them for riches, and place their rest
(lt> 1 Tim. v. (12) 1 Tim. iv. 8. (13) Luc. xvi. 9.
506 MEDITATION LI1.
in them, and call those blessed who possess them: (14)
but the perfectly just, as the apostle says, "count them
but as dung," (15) and fly from them, because they are
the occasion of innumerable evils of sin and pain, to those
that love them inordinately, as has been said before. Not-
withstanding all this, they may serve as instruments, to
become "rich in good works," (16) following the counsel
which Christ our Lord gave here to certain rich per-
sons, saying, that they should make "friends of" them,
that when they should "fail, they may receive" them
"into everlasting dwellings," exercising towards the poor
all the works of mercy; who are faithful and powerful
friends, to intercede with our Lord, as Tobias says : (17)
that if they died the death of sin, He would deliver them,
giving them the riches of His grace, and when they died
a temporal death, He would deliver them from eternal
death, giving them the riches of His glory in the "dwell-
ings," which He calls "everlasting;" which so far ex-
ceed those of this life in greatness, as they exceed them
in being eternal. And this ought to move us to give
infinite thanks to Him, that has ordained such an exchange,
giving us power to change with so great facility, earthly
for heavenly, and with riches so vile, as are those of the
earth, to be able to gain two sorts of friends, who may
exchange for us those of heaven, viz. : — works of mercy,
which being "shut up in the heart of the poor, "(18) pray
for us : and the same poor also, whose prayers are heard
by Almighty God, when they pray for those that do
them good.
Colloquy. — 0 most merciful God, lighten and in-
flame the hearts of the rich of this world with the
(14) S. A us:. Hb. 2. q Evan, xxxiv. torn. 2.
(15) Phil. iii. 8. S, Arab. lib. 7. in Luc. c, ult.
(16) 1 Tim. vi. 18. (17) Tob. iv. 12. (18) Ecclus. xxix. 15.
ON THE PUBLICAN AND THE PHARISEE. 507
light and fire of Thy grace and charity, that with the
riches that Thou hast given them, they may become
" rich in good works," and may gain for friends the
poor and just who are in earth, and the angels and
saints who are in heaven, by whose intercession they
may be received " into eternal dwellings." Amen.
MEDITATION LIII.
ON THE PUBLICAN AND PHABI8EE, WHO WENT UP INTO THE TEMPLE TO PEAT
POINT I.
"And He spoke also to some that trusted in themselves,
as just, and despised others, this parable. Two men went
up into the Temple to pray; the one a Pharisee, and the
other a publican. The Pharisee standing, prayed thus
with himself: — 0 God, I give Thee thanks that I am not
as the rest of men, extortioners, unjust, adulterers, as also
is this publican; I fast twice in a week : I give tithes of
all that I possess." (1)
1. In this part of the parable, is to be considered, the
abominable acts of pride, which this Pharisee discovered in
his prayer, making reflection upon myself, to see if the
like be not in me, and to leave them.
i. The first was, to hold himself for holy and full of vir-
tues : whence in his prayer, he craved nothing of Almighty
God, neither pardon of his sins, nor that He would pre-
serve or augment His gifts in him, as if he had no need
of them.
ii. The second act was, under pretext of giving thanks,
to praise himself and boast of his good works, pleasing
himself in them, in such a way, that he gave thanks to
Almighty God with his mouth only, for with his heart he
(1) Luc. XYiii. 9.
508 MEDITATION LIU.
gave the thanks to himself, for so it is said, that he prayed,
with himself, and about himself, and not with God, nor
about God.
iii. The third was, to prefer himself before all other men,
holding himself better than all others, and singular in
virtue, as if he alone had been good, and none but he.
iv. The fourth was, to make great account of his oivn
good works, although very little of themselves, as he com-
pared them with the evil doings of other men, instead of
doing the contrary; and only made account of exterior
things, such as to fast and to pay tithes, which also he did
for vanity and boasting, not observing that himself was a
"whited sepulchre," and that within he was "full of dead
men's bones," and rotten with most grievous sins.
v. The fifth was, to contemn all men, and his own com-
panion the publican, making little account of them : and
more than this, to judge rashly of the publican that he
was yet a sinner; whereas he might have conjectured by
the signs which he saw, that he was amended.
2. In all this may be seen, how blind this Pharisee was,
and how blind pride is, in the knowledge of its own and
others affairs, which Christ our Lord declares in the
Apocalypse, in the person of a prelate, like to this Pharisee,
who said of himself: — "I am rich and have need of
nothing : and thou knowest not that thou art wretched,
and miserable, and poor, and blind, and naked." (2)
Colloquy, — 0 abominable pride, 0 monstrous beast,
blind to the evils thou hast, and presumptuous of good
things which thou hast not ! Thou seest " the mote"
in the eye of thy brother, and seest not " the beam "
in thine own eye, because thou canst not see thyself,
who art a beam, that blindest the eyes of thine own
soul. I confess, 0 my God, that I have followed the
(2) Apoc, iii. l?.
ON THE PUBLICAN AND THE PHARISEE. 509
steps of this Pharisee, for being religious by profes-
sion, I have been profane in life, but Thy grace can
change me, that my life may be conformed to my pro-
fession.
POINT II.
Consider the prayer of the publican, who " standing afar
off, would not so much as lift up his eyes towards heaven,
but struck his breast, and said: O, God be merciful to me
a sinner!" (3)
1. Here are to be pondered the acts of humility of this
publican, contrary to those of the Pharisee, that we may
imitate them.
i. The first was, to hold himself unworthy to approach
near to God, or even to approach near to the Pharisee
himself, and so he set himself afar off, in the lower part
of the Temple, choosing the lowest place of all others.
ii. The second was, not to dare to lift up his eyes to
heaven, thinking that he merited nothing of Almighty
God, and not wishing that his works might appear before
Him, and so, covered with shame and confusion, he held
them fixed on the ground.
iii. The third was, to knock his breast, showing thus the
interior sorrow which he had for his sins, and the desire
which he had to chastise his flesh for them, joining together
the three parts of humble penance, viz. : a contrite and
humbled heart, humble confession of his sins, and satis-
faction, in the best manner he could.
iv. The fourth was, to ask forgiveness of Almighty God
for himself alone, as if he alone were the only sinner in
the world, not judging so of any others, no, not of the
Pharisee himself: and although perhaps he heard the
words with which he despised him, yet he was not offended
against him, holding himself worthy to be contemned.
(3) Luc. xviii. 13.
510 MEDITATION LIII.
v. The fifth was, greatly to trust in the mercy of God,
because he prayed not with many words, believing that
few words suffice with God, and that one is not the sooner
heard for the multitude of words.
Colloquy. — 0 sovereign virtue of humility, mistress
of all virtues, thou teachest me both how to love and
to trust in God, both to bear Him reverence and res-
pect, and not to despise any, subjecting myself to all,
and holding myself for the most vile of all others. (4)
O that we could imitate this happy publican ! now no
more publican, but a saint, since his humility has pub-
lished his sanctity.
2. With this spirit of the publican, I am to repeat
oftentimes, this his brief and fervent prayer, saying :
"God be merciful to me, a sinner," — yea, a great sinner;
God be merciful to this proud, to this impatient, and
vindicative man, etc.
POINT III.
Consider the sentence which Christ our Lord gave, as a
most upright judge, betwixt these two men. "I say this
man went down into his house justified, rather than the
other : because every one that exalteth himself, shall be
humbled; and he that humbleth himself, shall be ex-
alted." (5)
1. In this sentence, Christ our sorereign judge, contents
not Himself with exterior things, but penetrates the mind,
the intentions, and the affections of the heart, whence the
works spring, and accordingly pronounces sentence of
justification or damnation; contrary to other men, who
behold only the exterior, and so oftentimes deceive them-
selves.
2. How potent is humility, and how agreeable to Al-
mighty God, since of public sinners He makes men very
(4) Cass. col. 15. cap. 7. (5) Luc. xviii. 14.
ON THE PUBLICAN AND THE PHARISEE. 51.1
just; — and contrariwise, how abominable is pride, which
perverts the just, and changes them into grievous sinners.
And the cause is, that the proud man attributing his
virtues to himself, with vain complacency destroys them ;
Almighty God humbling him, because he became proud :
but the humble attributing his sins to himself, with shame
and displeasure, blots them out; God exalting him, be-
cause he humbles himself.
3. Hence I will ascend to consider this general sentence. —
Every man of what estate or condition soever he be, Ec-
clesiastical, secular or Eeligious, noble or plebeian, learned
or ignorant, great or little, if he truly humble himself
ushall be exalted;" (6) even in that in which he humbles
himself, will God exalt him, honouring him even in this
world, if it be for his good, making him to be well es-
teemed amongst men, and ennobling him with His gifts ; —
and afterwards in the other life more copiously with a re-
splendent crown of glory, placing him with the princes of
His celestial Kingdom. And contrariwise, whosoever shall
proudly exalt himself, "shall be humbled," either in this
life, or in the other, as has been pondered in the first part,
and in the seventeenth meditation.
From all this I will draw a love of humility, and de-
testation of pride, having firm hope in this promise of
Christ, that for humbling myself, I shall not lose that
exaltation which is conducive to my salvation ; and will
fear and tremble to grow proud, since it will certainly
cause my fall and confusion.
[ (6) Prov. xvi. 18. Luc. xiv. 11. Mat. xxiii. 12.
512 MEDITATION L1V.
MEDITATION LIV.
ON THE HOUSEHOLDER WHO HIRED WORKMEN FOR HIS VINEYARD,
POINT I.
" The Kingdom of heaven is like to a householder, who
went out early in the morning to hire labourers into his
vineyard. And having agreed with them" for their wages,
he afterward went forth " about the third hour," which is
the ninth of the day, and hired others, saying, he would
give them what should " be just." He did the same at
the " sixth," " ninth," and " eleventh hour,'' which is at
the twelfth and third hour of the evening, and one hour
before night, reprehending these last because they stood
"all the day idle. "(1)
1. Here we may ponder, — i. WJio this householder is: — ii.
What this vineyard is: — iii. Who the workmen are: — iv.
How he calls them: — v. At what hours: — vi. And in what
manner.
i. The " householder" is God our Lord, true Father of
two families, which He has in heaven and on earth : viz.,
the blessed spirits and men who are pilgrims ; exceeding
careful of the good of His, and so particularly of every one,
as if He had no more but him to keep : and for this rea-
son, although He is King and supreme monarch, yet He
calls Himself " Father" of a family, whose cares are wont
to be very especial, and in particular of those who are in
His house. O happy he who is in His house, under His
safeguard and protection!
ii. His vineyard is the congregation of the faithful, but
more particularly of the just, who are the principal gates
or plants of it, who bring forth fruits of benediction, and
(1) Mat. xx. 1.
ON THE LABOURERS IN THE VINEYARD. 513
the wine of divine love, and from thence He cuts them,
and transplants them into the vineyard of heaven, which
is the company of the Blessed.
iii. The labourers of this vineyard are men, to whom it
belongs to cultivate their souls, digging and pruning them
with the pick-axe and vine knife of mortification and pen-
ance, procuring that they bring forth good and copious
fruit, not of sour, but of ripe grapes, that is, wrorks pleasing
to Almighty God, And the most perfect labourers are
those who, both by word and example, labour to instruct
and to teach others to labour, that they may truly serve
Almighty God, such as prelates and sincere Religious.
iv. For this effect Almighty God Himself calls them, (2)
because without His calling none can enter into the " vine-
yard," nor work nor labour in it. And He calls them
interiorly with His inspirations and illustrations, taking for
instruments preachers and other exterior things, and some-
times by Himself immediately, sending them on a sudden
an inward light and forcible inspirations.
v. He goes forth " in the morning,''"' because His desire
is that all men, from the time they have the use of reason
should be good labourers, and not be idle, and so He calls
and invites all, with a vocation most sufficient to cause
them to come, though all obey not and will not come, but
yet His mercy is so great that He ceases not to call them
in all the ages of their life, once, even oftentimes. — Some
receive effectual vocation, and convert themselves to Him
from their very infancy ; others in their youth, others in
the midst of their life, others when they are old, and
others a little before their death.
vi. Some He calls with conditions and promises, who
are converted like labourers for interest and hope of gain.
. — Others He calls with inivard reprehension, by showing
(2) Joan. vi. 44.
Vol. III. -33.
514 MEDITATION LIV.
them, their wicked life, and offering to give them what is
just. Others he calls with* absolute authority, commanding,
them to go and labour for the love of virtue and virtuous
labour.
2. From all these considerations I will draw affections
of gratitude and praise to this Father of the family, for the
care which He has to call us; and affections of pain and
sorrow, to see so many resist His vocation, and for the
sundry times that I have resisted it, greatly desiring to
obey Him now.
Colloquy. — 0 sovereign Father of Thy family, care-
ful of Thy vineyard, and to call labourers into it.
Thou, in the law of nature, and in the written law,
hast oftentimes gone forth to- call u*, and hast chosen
a great number of patriarchs, of prophets, and of other
just, Thy beloved servants, and hast since gone forth
by Thy Incarnation, making Thyself man, and with
Thy preaching hast called and chosen many apostles,
and disciples, and by their means innumerable others,
and never'ecasest to go forth every day to call work-
men ; — go forth, Lord, at this present, effectually to
call Pagans, and Infidels, that so they may receive Thy
faith. Go forth by the means of Thy holy Church,
and call sinners effectually, that they may be converted
to Thee. Go forth through the world, and call many
just, that they may follow Thee with perfection ; — and
forget not, I beseech Thee, to go forth to call me
seriously to the exercise of all virtues, by which my
soul, being well cultivated and pruned, may bring
forth that abundant fruit which Thou desirest. Amen.
TOINT II.
" And when the evening was come, the lord of the vine-
yard saith to his steward, Call the labourers, and pay them
tJieir hire, beginning from the last even to the first.
ON THE LABOURERS IN THE VINEYARD. 515
When therefore they were come that came about the
eleventh hour, they received every man a penny."(3)
1. The eternal Father has made over to Jesus Christ our
Lord, as He is man, the judgment of the workmen, and the
calling of them to receive their hire, and this is done at
tfye end of the life of every one, which is counted but for
a " day" in respect of eternity, as also because every day
we ought to labour as if it were the last of our life.
Colloquy. — Remember, 0 my soul, this latter call-
ing to receive a crown ; for with this remembrance
thou Avilt encourage thyself to consent to every voca-
tion, with which thou shalt be called to labour ; for
if thou resistest this first, thou mayest not be favoured
with the second.
2. All the labourers are to receive their hire, the first and
the last; those who began betimes, and those who began
but late, and no hour of labour will pass without a reward,
and consequently, by how much the works were more nu-
merous and better, by so much will the reward be more
abundant, conformably to that which Christ our Lord says,
that He will come to judgment, and "render to every one
according to his works,',(4)
3. Above all, to reward this labour, we must not so much
regard the time that it lasts, as the fervour, diligence, and
love with which it has been performed, whence it follows
that the latter labourers in one only hour merited as much
hire as the first who laboured all the day; for some labour
with much fervour, with great humility and charity, hold-
ing themselves unworthy of any reward; and others work
with slothfulness, and for base and avaricious ends, and
with some presumption of themselves, and of their labour,
for having endured long: but Almighty God much more
esteems one hour of fervent labour, than twelve of slothful
(3) Mat. xx. 8. (4) Mat. xvi. 27.
516
MEDITATION LIV.
and lazy ; and so, beside the essential reward, He gives to
the latter another accidental honour, which the Gospel
calls, "beginning" the payment "from the last."
4. Hence I will draw for my profit some considerations;
for if the latter labourers in one hour merit so great a
recompense, how great shall the reward be if they had la-
boured after the same sort the whole day! And if the
saints in heaven could suffer pain, how great pain would
they endure for not having answered very timely the di-
vine vocation, and begun from their infancy to serve God.
And those who began to serve Him from that time, and
have served Him long, but. yet with slothfulness and luke-
warmness, what pain will they receive therefore, seeing
that if they had served Him all that time with fervour,
they had obtained much greater glory.
Colloquy. — 0 my soul, since thou hast time to la-
bour, labour now as thou wouldst wish to have
laboured on the day in which thy hire will be paid
thee ; hasten thee, because the time is short, and the
reward great, and every degree of glory which thou
deservest is eternal, nor is it just to lose by slothful-
ness the greatness which will last for all eternity.
POINT III.
The first labourers, seeing that no more reward was
given to them than to the latter, " murmured against the
master of the house, saying, These last have worked but one
hour, and thou hast made them equal to us, that have
borne the burden of the day and the heats. But he, an-
swering, said to one of them: Friend, I do thee no wrong:
didst not thou agree with me for a penny? Take what
is thine, and go thy way; I will also give to this last even
as to thee. Or is it not lawful for me to do what I will?
Is thy eye evil because I am good?"(o)
(5) Mat. xx. 10.
ON THE LABOURERS IN THE VINEYARD. 517
1. Consider the intent of our Lord in these words, which
is to signify that the rewards and favours, which are done
to the servant, who in a little time labours much, and with
great perfection, are so great that if those of the Blessed,
who were not so fervent, had not the divine light to know
the justice and bounty of Almighty God, and only con-
sidered the same as earthly men consider the like things,
they would complain, and murmur, and would envy those
favours which God does to the fervent.
Colloquy. — 0 blessed be the liberality of this master
of the house, who, giving to every one what he
deserves, rewards liberally whatsoever is done for the
love of Him.
2. Christ our Lord here paints the properties of those
zvho serve Him in this life many years, but with lukewarm-
ness, contrasted with those of the others who serve Him
less time, but with greater fervour; showing that: —
i. They presume upon their own works and services, be-
cause of their continuance, and so suppose they ought to
receive great recompense; whereas the other neither pre-
sume on themselves, nor repute themselves worthy of any
reward.
ii. They bear the burden of the day and the heats : for
lukewarmness is the cause that they feel the labours of
virtue painful, although they be little ; and on the con-
trary, that fervour is the cause that they feel them not,
although they be great: and so the lukewarm take much
pains, and profit little ; — the fervent take little pains, and
profit much.
iii. The lukewarm are hirelings and mercenaries, seeking
their own particular profit, and so walk full of complaints,
and secret murmurings against Almighty God that He
does not cherish and favour them; and against men, that
518 MEDITATION LIV.
they do not honour and help them : but the other serve
Almighty God without interest, only for love, and so find
lio cause of complaint, receiving with humility the least
favour which God may vouchsafe them, esteeming it much
and reputing themselves unworthy of it.
iv. The lukewarm are envious, and grudge the favours
which Almighty God does to the fervent, seeking to de-
press them: for which reason they despise them, noting
them for novices in virtue, and for coming late to travail
in His holy Church. But the fervent travail and talk not,
desiring that God do well to all.
Colloquy. — '0 celestial Father, who so greatly
favourest the diligent and careful labourers in Thy
service, drive from my heart all tepidity and luke-
warmness. — Assist me, that I may serve Thee with
true fervour, and that I may rejoice that many others
serve Thee after this manner: suffer not that 1 become
so wicked as to let my eye be envious, because Thou
art so good. I rejoice that Thou art so good as to do
good to all, and I am delighted in the good which
Thou dost to others more than to me, for well I know
that Thou art good, j ust, and holy in all things.
POINT iv.
Christ our Lord concluded the parable, saying: "So
shall the last be first, and the first last. For many are
called, but few are chosen.' '(6)
1. Consider in the first part of this sentence, that there
are many in this life who are reputed to be the " first" in
sanctity, either for the continuance of years that they
have served God, or for the appearance of exterior works,
which move much; — or by reason of the excellency of
their state, and office, which is a state and office of perfec-
tion;— or for the reputation which they have obtained of
(G) Mat. v. 16.
ON THE 'LABOURERS IN THE VINEYARD. 519
Ihaving been just for some time; who yet at the day of
judgment and of the last account, will be held for the " last"
because in the eyes of Almighty God they were lukewarm,
mercenary, and much imperfect. On the contrary, some
who, in this life, seemed " the last," because at some time
they had been grievous sinners, or had served God but a
little -time, or hid themselves with humility and patience,
employing themselves in base and humble works, will
afterwards be " the first," because, in the eyes of Almighty
God, they were very fervent and pure. As also it will
come to pass, that some of those who here appeared just
will be damned for sinners, and others who seemed sinner3
will be exalted amongst the just. Hence I will take
warning and consider how I live, and desire to be the
44 first," not in the eyes of men, but in the eyes of Al-
mighty God, who sees all, and who will judge me, not
respecting the high nor the low place which I hold in the
opinion of men. And I will likewise draw forth affections
of fear, trembling at the judgments of Almighty God,
and the krt which will befall me; for it may happen that
I may be to-day 44 the first," and by my fault to-morrow,
44 the last."
2. Ponder, secondly, the other part of the sentence:
44 Many are called, but few are chosen.'''' For even as
amongst the men of this world, who are called by Al-
mighty God to receive His faith and grace, the most part
are sinners who resist this calling, and but few just who
consent to it, and remain elect for the Kingdom of heaven;
— even so amongst the just who are called to a perfect
life, there are very many who resist this calling, and live
in lukewarmness, contenting themselves with mediocrity,
and few are the 44chosen'' and perfect, because always
what is precious is also rare.
Colloquy. — 0 infinite God, who callest and invitest
520 MEDITATION LV.
all to follow perfection, I beseech Thy divine majesty
to augment the number of the chosen, to the end there
may be many perfect, as Thou art perfect ; grant,
Lord, that I may be one of those, answering promptly
to my vocation, so that in me and by me Thou mayst
be glorified, world without end. Amen.
MEDITATION LV.
ON THE PARABLE OF THE VINEYARD.
POINT I.
" There was a man, an householder, who planted a vine-
yard, and made a hedge round about it, and dug in it a
press,- and built a tower, and let it out to husbandmen, and
went into a strange country.''(l)
1. Consider first, the sovereign providence of Almighty
God in the vineyard of His Church, which shines eminently
in three things, figured by the hedge, the press, and tower.
i. The "hedge" is the protection of the angels, who en-
compass and defend it from the Devil, and hinder the
wild beasts of persecution from entering and laying it
waste,"(2) keeping every one with such particular care, as
if he alone were the whole vineyard. But a much more
strong hedge is the protection of God Himself, who is the
" keeper of little ones,"(3) guarding them with the succour
of His inspirations, and encompassing them with precepts,
fortified with promises of great rewards to those that
keep them, and with threatenings of terrible punishments
to those that break them.
ii. The "press" is the multitude of sacraments and sacri-
fices, in which are gathered the blood of Jesus Christ, pressed
and strained with the tree of the cross, in virtue of which
(I) Mat. xxi. 33. Is. v. 2. (2) Ps. lxxix. 14. (3) Ps. cxiv. 6.
ON THE PARABLE OF THE VINEYARD. 521
He imparts the pardon of sins, and the wine of charity.
And of them all the principal is the most holy Sacrament,
and sacrifice of the altar, in which this divine press-man
laid down His own body and blood, to inebriate us with
the wine of His love. The " press" is also the divine law,
with its commandments and counsels of perfection, the end
of which is the pure wine of charity, separated from the
sour verjuice of earthly things, and from the lees of our
faults, presssed with the press and stone of mortification
and penance, and with the weight of humiliation and
obedience.
iii. The " tower^ is the special providence of our great
God, who foresees the things which are to come for the
good of His Church, and for the good of every soul in it.
It is also the temple and house of prayer, in which we
invoke the name of our Lord, which '* is a strong tower''
(4) for our defence; — as also the multitude of prelates, and
masters, and doctors, who like watchmen keep this vine,
lest wild beasts spoil it, or foxes destroy it.(5) — Lastly, this
" tower'' is the high and sovereign doctrine of the Sacred
Scripture, and of the Gospels, by means of which our
heart is raised from earthly to heavenly things, and like
the tower of David, is furnished with offensive and defen-
sive weapons, of great counsels, and remedies against the
temptations and molestations, both public and secret, of
our enemies.
Colloquy. — 0 sovereign Father of the family, I give
Thee thanks for the good which Thou hast done to«
this vineyard, which Thou hast planted with 'Thine
own hand,(6) and since Thou hast placed me therein,
take me under Thy protection and safeguard : inebri-
ate me with the wine of Thy love, gladden my soul in
the house of prayer, govern me by means* of Thy
(4) Pror. xiii. 10. (5) Cant. ii. 15. (6) Psal. Ixxix. 6.
.522 MEDITATION LV.
•ministers, and give me light to make my profit of Th y
doctrine in such a manner that I may attain the per-
fection to which it disposes us.
2. God our Lord let out this vineyard to labourers and
farmers, who are men: He does not sell it them, but only
lets it out for rent, because He will retain the dominion
Himself, and He requires us to cultivate it, that it may
produce fruit of benediction; of which every one is to
cultivate and prune the part which is allotted to him,
which is his own soul, and the souls of those who are in
his charge.
And the agreement being made, it is said, that " He
went into a strange, country:" to give us to understand
that He treats with us as one absent, leaving us to our
■own liberty, without forcing us, and as if He did not see
us, although He actually sees all things, and is in every
place. With these considerations, speaking to myself, I
will say:
Colloquy. — Endeavour to be liberal to Almighty
God, as God is to thee, and seeing God has made thee
farmer of so precious a " vineyard," render Him abun-
dant fruit, making thy profit of the " hedge," " press,'*'
and "tower," which are in it. And since He makes
Himself as absent to prove thy fidelity, serve Him as
faithfully as if thou sawest Him, that thou mayest
come to see Him as thou desirest. 0 most liberal
God, who requirest rent of me for this vineyard, not
for Thine own profit, but for mine, grant that I may
bring forth abundant fruit, not for my glory, but for
Thine, world without end. Amen.
POINT II.
" And when the time of the fruits drew nigh," the
householder " sent his servants to the husbandmen, that
they might receive the fruits thereof." But they treated
ON THE PARABLE OF THE VINEYARD. 523
'them evilly and kilted the servants. He seeing tins, " sent
to them his son, saying: They will reverence my son: but
they seeing him, said : This is the heir, come let us kill
him, and we shall have his inheritance. And taking him,
they cast him forth out of the vineyard and killed /am." (7)
1. Meditate on the providence of Almighty God towards
these husbandmen, soliciting them to good by sundry means ;
and the abominable malice of these husbandmen against
Almighty God, treading them alJ under their feet, keeping
in mind that the time of fruit is only during the course of
this mortal life ; for, after the end of this world, and the
death of every one, there is no time to fructify more. For
which reason St. Paul says, " whilst we have time let
us work goud to all men," (8) and that which is good for
our own souls, and for our neighbours, because, if the
time once be passed, we shall remain without remedy.
This presupposed, I will consider the infinite charity of
this our Father of the f ami1 y, who is God, who at all times
is careful to send patriarchs, and prophets, and preachers,
to exhort the husbandmen to labour for the good of their
souls. And although these men were so rebellious, and so
treacherous, as wickedly to illtreat and kill these prophets
and preachers, yet He, out of His infinite bounty, instead
of punishing these murderers, gave them His only begot-
ten Son, made man, that He might come in person to
preach to them, and exhort them : but so much did the
malice of the husbandmen of that time increase, that they
attempted to kill the Only-begotten Son, and. to cast Him
out of that vineyard which was His own, delivering Him
to the Gentiles, by whom He suffered Himself like a most
meek lamb to be taken, scourged and crucified, without
the city of Jerusalem, and with His most precious blood
(7) Mat. xxi. 34. (8) Gal. vi. 9.
524 MEDITATION LV.
He would water tliis vineyard, that it might bring forth
fruit in greater abundanee.
Colloquy. — 0 eternal Father, what profit dost Thou
receive from the fruits of this vineyard, that Thou so
sendest Thy Son to solicit the " husbandmen," know-
ing how ill they would entreat Him ? 0 Son of the
living God, wherefore dost Thou love this vineyard so
much, as that Thou seekest to die for it ? 0 excessive
love of the Son of God ! Now I see, 0 my Lord, how
truly Thou saidst, — •" What is there that I ought to do
more to my vineyard that I have not done to it ?"(9)
Verily, Thou didst all that Thou couidst in making
Thyself man, and dying for man ; but man, ungrateful
and rebellious, could not do greater evil than what he
did, destroying Thy life, resisting Thy preaching, and
revolting with the goods which Thou hast given him.
But all this invites me to love Thee so much the more,
and to labour to render Thee the fruit I owe Thee,
doing all that I am able in Thy service, as Thou hast
done for my profit.
3. Consider the daily care which God our Lord has to
admonish me, to be solicitous of "the vineyard" of my soul,
sometimes by the means of preachers, and spiritual mas-
ters, and sometimes by His invisible servants, which are
His inspirations; although I am so wicked that oftentimes
I illtreat and choke the spirit which incited me to good,
and smother the remorse of conscience which reprehended
me, and crucify within me the Son of God, (10) casting
Him out of my heart to give entrance to sin. And though
the bounty of the eternal Father has been such, that He
would have His own Son to remain in the midst of "the
vineyard" of His Church, in the Holy Sacrament of the
Altar, that respecting His presence, I may animate myself
to dress and cultivate my soul, yet this has not been suf-
ficient to make me do it,
(9; Is. v. 4. (10) Hebr. vi. 6.
ON THE PARABLE OF THE VINEYARD. 525
Colloquy. — 0 rebellious hardness, 0 ungrateful
rebellion, 0 abominable ingratitude of my heart, why
dost thou not become mollified with so many favours
»to serve our Lord as thou oughtest, of whom thou
receivest so many good things 'i Assist me, 0 my
Saviour, with Thy holy grace, to begin from this mo-
ment a new life. Amen.
POINT III.
The parable being proposed, Jesus demanded of the
Jews: — When "the Lord of the vineyard shall come, what
will he do to those husbandmen? They say to him, He will
bring those evil men to an evil end:" that is to say, will
punish them rigorously, and will let out his vineyard to other
husbandmen that shall render him the fruit in due season.
" Therefore I say to you," replied Jesus Christ, " that the
Kingdom of God shall be taken from you, and shall be given
to a nation yielding the fruits thereof." (11)
1. Almighty God is just in His judgments, since even
His enemies pronounce that sentence against themselves which
He was to pronounce ; and how abominable the malice of
man is against Almighty God, since even he who commits
it reproves and condemns the same in a third person, pro.
nouncing against himself the same judgment which God
was justly to pronounce against him, to chastise him as he
deserved.
Colloquy. — 0 Father of mercy, and just judge,
temper Thy just anger with Thy great mercy, and if
Thou wilt convince us with such parables, let it not be
to condemn us, like these Pharisees, but that, knowing
our faults like David, we may do penance for them. (12)
2. Reflect on the terrible but just chastisement with
which Christ threatened the Jews, saying, that He would
take the Kingdom of God from them, which is the same
(11) Mat. xxi. 40. (12; 2 Reg. xii. 17.
£26 MEDITATION1 LVI.
vineyard, together with its "hedge," "press,'' and "tower/'
abandoning them for their perverseness to utter* destruc-
tion. He took from them the right which they had to the
sacraments and sacrifices, to the sacred books and laws of
the Kingdom of the Messiah, transferring all to the Gen-
tiles, out of whom He has gathered together His Church.
Colloquy. — Wherefore, 0 my soul, take thou heed
by other men's harms, before the punishment come
npon thee. Behold how Almighty God abandons those
who abandon Him, and knows how to transfer His
faith from one kingdom to another ; and kingdoms
and dignities from one person to another, taking them
away from those that possess them, and putting others
in their place. And if one fail in the faith and licli-
gion which he professes, He calls innumerable others,
(13) avIio preserve it and bring forth fruits thereof:
hold fast that which thou hast, " that no man take thy
crown."(14)
MEDITATION LVL
ON THE PARABLE OF THOSE WHO WERE INVITED TO THE MARRIAGE AND
TO THE SUPPER.
These two parables may be meditated together, on ac-
count of the great similitude they have betwixt them, and
because they may be addressed to one and the same end.
POINT I.
" The Kingdom of heaven is likened to a king who made
a marriage for his son, and sent to call them that were in-
vited to the marriage." (1)
1. The eternal Father, King of heaven and earth, of His
mere bounty and mercy, would that His On' y -begotten Son
(13) Job xxxiv. 24. (14)Apoc. iii. 11. (1) Mat. xxii. 1 ; Luc. xiv. 16.
ON THE PARABLES OF THE MARRIAGE AND SUPPER. 527
should espouse human nature, uniting it with Himself in
unity of person, endowing it with great jewels of grace and
virtue, such as beseemed the spouse of a Son, who in all
things was equal to His Father.
Colloquy. — 0 Sovereign Father, what moved Thee
to will that Thy Son should espouse Himself to a
spouse so vile and deformed ? Was not the nature of
angels far more noble and more beautiful ? AVhere-
fore then didst Thou, 0 Lord, leave this, and match
with that ? If it were because it was more vile, more
deformed, and in more necessity, as indeed it was,
then art Thou not deceived : but then in this I see the
excess of Thy charity, which inclines itself more to
honour, and remedy these- who were most despised,,
and in most necessity. Let all Thy creatures praise
Thee for this, and let my soul dissolve itself in Thy
praises.
2. But the bounty of this our celestial Father passed
yet much further, forasmuch as He likewise would, that
His Son, true God and true Man, should espouse (2) and
celebrate a marriage ivith the Church, (3) which is the com-
pany of the faithful, joining to Him the souls of the just, by
the union of charity, and adorning them with such virtues
as were suitable to the spouse of so sovereign a King.
Colloquy. — Acknowledge, 0 my soul, the dignity
to which God Almighty will exalt thee : wash thyself
with penance, anoint thyself with devotion, adorn thy-
self with celestial virtues, that thou mayest be received
for the spouse of this heavenly husband.
3. But the bounty of our God stays not here: — for if
this favour had been offered only to a few souls, and those
of persons very noble, very learned, or of great expectation,
it would be without doubt a singular benefit; but yet it is
(2) Osee ii. 19 ; 2 Cor. xi. 2. (3) Eph. v. 23-25, &c.
528 MEDITATION LVI.
much greater, but He calls many to have part in this mar-
riage, without excluding any man, although he be vile,
ignorant, or a great sinner, even although he have oftimes
broke the fidelity of this divine marriage.
Colloquy. — 0 immense ocean of the charity of God,
how do I not go forth of myself, considering the depth
of this charity ? 0 my soul, animate myself to accept
this divine marriage, which is offered to thee, which
will change thee from foul to fair, from vile to noble,
from poor to rich, and from earthly to heavenly.
POINT II.
To solemnize these espousals, as well the King of
heaven as Jesus Christ Himself, made a solemn banquet,
and a great supper, which being prepared, He sent His ser-
vants to call them that were invited to the marriage.
1. Consider the greatness of this banquet, and of this
supper, which Almighty God prepared tor men, in which
three dishes, or three sorts of meat, very precious, are
served up.
i. The first is, celestial and divine doctrine for the sus-
tenance of the understanding, illuminated with faith, which
feeds itself with this food, when it hears the word of
God, or reads devout and sacred books, or when it medi-
tates them by itself alone, Almighty God communicating to
it great light and taste.
ii. A dish of admirable precepts and counsels, and of
great perfection for the sustenance of the will, desirous of
salvation, which incorporates this meat, when it accom-
plishes the will of God in all the things which He com-
mands and counsels, infusing an exceeding joy into this
generous obedience.
iii. Sacraments, full of great efficacy, to communicate His
grace, His celestial gifts and virtues, which quicken, sus-
tain, and perfect souls, amongst which the principal is, the
ON THE PARABLES OF THE MARRIAGE AND SUPPER. 529
most Holy Sacrament of the Altar, in which the same
spouse, Jesus Christ, true God and true man, gives His
body really and truly for meat under the species of bread,
and His blood for drink, veiled under the species of wine,
for the nourishment and support of souls that receive it,
and to unite them with Himself as spouses, with the union
of perfect love.
Colloquy. — 0 sovereign banquet, O great supper,
far excelling all those which have been, or ever will
be ! Oh how " blessed are they that are called to the
marriage supper of the Lamb,"(4) where the Lamb of
God, " who taketh away the sins of the world," is He
that invites, is the banquet, is He that gives to eat,
and He that is eaten, purifying with this meat him
that eats it, and filling him with the delight of heaven.
Open then thine eyes, 0 my soul, and consider that
thou art called, not to tears, but to weddings and ban-
quets. And if thou wert called to tears, it is that thou
shouldst bewail thy sins, and the little preparation
which thou hast for such a banquet, and by this
means thou shalt make thyself worthy to be present
at it.
2. All the men in the world are invited to eat of these three
dishes, and are called to it by means of the preachers,
which are the "servants" of "the King," and of the
spouse, and by secret inspirations, to the end that they may
come to the banquet. And so when I shall feel an interior
touch within my heart, which may move me to the ex-
ercise of the three things before mentioned, I am to
understand that Almighty God calls me, in order that I
may be present at His banquet, and rejoice me in His
delights.
POINT III.
Many of the "invited" would not come to the banquet,
(4) Apoc. xix. 9.
Vol. Ill— 34.
530 MEDITATION LVI.
but "went their ways, one to his farm, and another to
his merchandise, and the rest laid hands on His servants,
and having treated them contumeliously, put them to
death." (5)
1. Consider here, how those who excused themselves from
going to the supper, were three, each taking for his excuse,
the vices to ivhich they were addicted, which are those which
St. John, in his first canonical epistle, calls "the con-
cupiscence of the flesh, and the concupiscence of the eyes,
and the pride of life." (6)
"The first said to him, I have bought a farm, and I must
needs go out and see it, I pray thee hold me excused.
And another said, I have bought jive yoke of oxen, and I
go to try them, I pray thee, hold me excused. And
another said, / have married a wife, and therefore I cannot
come." He said not "hold me excused :" to signify, that
the delight of marriage, had made him drunk, and out of
himself. Now, if that delight of the flesh, which is lawful
of itself, be an hindrance to a man if he be too much
addicted to it, how much more does that hinder, which is
unlawful and forbidden by the law of God?
2. Hence I may understand, which of these vices so
detains me, that I go not to this banquet, nor delight to
hear the doctrine of Jesus Christ, nor to read or meditate,
nor to put it in practice, nor to receive His sacraments :
and knowing the same, I will endeavour to take away the
impediment, answering to the divine vocation, for fear of
falling in the sentence of the same Lord, against those re-
bels, when He says: "none of those men that were invited,
shall taste of my supper," who by the just judgment of
Almighty God, which He permits in chastisement of their
rebellions, die without the sacraments, or without profit
from them, and come to be excluded from the supper, (7)
(5) Luc. xiv. 18; Matt. xxii. 5, 6. (6) 1 Joan. ii. 16. (7) Mat. xxii. 5.
ON THE PARABLES OF THE MARRIAGE AND SUPPER. 531
and banquet, which Almighty God has prepared in heaven,
for those that obey Him here on earth.
Colloquy. — Tremble, then, 0 my soul, at this sen-
tence, and if love incite thee not to go to this supper,
let fear terrify thee, lest thou be for ever excluded.
3. Lastly, those who most shamefully killed the servants
who called them, are those who abhor preachers and con-
fessors, and those which reprehend their vices, and counsel
them what they ought to do; from whom with the sword
of their tongue, they take away their honour and good
name, and as much as is in them, their life of body and
of soul. Against these the King of heaven, "was angry"
vehemently, because to the sin of not coming to the ban-
quet, they added another, to abuse His messengers : and
so their punishment will be, not only to be excluded from
the supper, but to be massacred and consumed with all
that they have, the pain increasing, as the fault increases.
Colloquy. — 0 eternal King, mollify the hardness of
rebellious Jews, of heretics, and infidels, who resist
Thy inspirations, and kill Thy servants, who call them
to Thy weddings and banquets ; bridle, Lord, their
anger, and have mercy on them. Amen.
POINT IV.
"Then He saith to His servants, The marriage, indeed
is ready, but they that were invited, were not worthy:
Go ye therefore into the high ways, and as many as you
shall find, call to the marriage. And His servants going
into the ways, gathered together all that they found, both
good and bad, and the marriage was filled with guests." (8)
1. Ponder here, the liberality and charity of Almighty
God, who forsakes not mankind, although many contemn
His banquets, and His favours, and even the principal of
(8) Mat. xxii. 9.
532 MEDITATION LVI.
the world, most learned, and most advanced, who ought to
be more respectful : but seeing that these are unworthy
of His benefits, by reason of their sins, He will call with
a most effectual vocation, the vile and contemned of the
wrorid, and such who have nothing in the world which
possesses their heart.
2. He admits "both good and bad" that is to say, such
as are of good or evil nature, good or evil inclination, to
the end that all may become good and holy, rejoicing in
His banquet, although afterwards, some of them become
evil; and which is more to be wondered at, in particular,
He commanded to be called, "the poor, and the feeble, and
the blind, and the lame," and if these were not sufficient,
He was willing to call others forth, of "the highways,
and hedges, and compel them to come in :" (9) not by
force of arms, but by the force of miracles and reasons,
and by the force which the good and holy life of the
preacher works. And the same Lord Himself interiorly,
with the light of His divine and effectual inspirations,
compels them to come, with great delight and will, sub-
mitting themselves to that which He desires.
Colloquy. — 0 Father of mercy, who will force no
man to serve Thee against his will, force me, 0 Lord,
by this interior force, which may change my rebellious
will, and with great delight make it obedient to Thine.
Thou seest, 0 sovereign Father, that this world is full
of " blind," " lame," " feeble," and miserable sinners,
who see not by what way they are to walk to the
marriage, and have not feet to go, nor forces either to
begin, nor sufficiency to continue. O my God, I know
right well that Thou art ready to give them whatso-
ever they stand in need of: but yet I beseech Thy
bounty, that Thou wilt indeed give the light of faith
to " the blind," feet of right intention to "the lame,"
(9) Luc. xiv. 21-23.
ON THE PARABLES OF THE MARRIAGE AND SUPPER. 533
force to " the feeble," and sufficiency of grace, to such
as be beggars, compelling them with the sweet force
of Thy inspiration, to obey Thy holy vocation.
3. The house and table of Almighty God is filed with
such as "were invited," for He never wants means to
accomplish His designs, and to fill up the number of the
elect; — because if some resist, Pie knows, He can, and He
will call others, in such a manner, as they will not resist.
So that I have no cause to fear that the house and dwell-
ing of Almighty God Avill remain unpeopled, when God
will people it, nor the houses of Religion want people to
be called to them, since it is Almighty God who founded
them, and who is to call those who are to enter into
them. Hence I will draw motives of comfort, to behold
such miserable falls as I see in the world, trusting in the
providence of our celestial Father, that He will repair the
same, by the means best known to His wisdom, although
I cannot comprehend them.
point v.
"And the King went in to see the guests," that wore
sat at the table, "and He saw there a man who had not on
a wedding garment, and he saith to him, Friend, how
earnest thou in hither, not having on a wedding garment ?
But he was silent." (10)
1. It suffices not to consent to the divine calling, and to
come to the banquet and supper, with the virtue of faith
only, but that it is also necessary to come with the "wed-
ding garment," which is charity and purity of life, which
make a man "worthy" to be present at this banquet, and
to be agreeable to Almighty God, who invited him. With
this "garment," must he be attired who is to take the
food of doctrine, of obedience to the law, and of the sacra-
(10) Mat. xxii. 11.
534 MEDITATION LVI.
ments, especially of the body and blood of Jesus Christ
our Lord, and he that has it not, ought to go to the
sacraments so disposed, that by means of them he may
receive it.
2. The King of heaven at the end of the marriage and
banquet, that is to say, at the end of the world, or else at
the end of each one's life, will come to see all the guests, and to
judge their works and life, beholding if there be amongst
them any one, who has not been present with that dignity
and decency which was convenient, that we may chastise
him severely, as he chastised those who would not come to
the banquet : for as they offend Him who refuse to come,
even so they offend Him who come, and have not on
"them" the "garment" of charity, and of purity of life,
but are present with an old garment, patched and polluted
with many sins.
3. From this judgment none can escape, and this is the
cause, that although there are many evil, who damn
themselves, yet Christ our Lord only says, that He saw
one without the nuptial garment; — to give us to under-
stand, that although among all the Christians of the world,
there were but one only evil, and who communicated sin-
fully, or kept not the law of Almighty God, even this one
could not be hid, because the eyes of Almighty God would
discover him, and condemn him. To give us moreover to
understand, that condemnation is so terrible an evil, that
although amongst all the Christians, one only were to be
condemned, this were sufficient that all should fear and
tremble with dread, not knowing whether himself should
be that one; how much more, seeing they are many, be-
cause our Lord immediately added : — "Many are called,
but few are chosen." (11) For they that come to the
banquet, are "few," and those who are found there, with
(11) Mat. xxii. 14.
ON THE PARABLES OF THE MARRIAGE AND SUPPER. 533
their "wedding garment," are "few," in respect of in-
numerable others, who resist the divine vocation.
4. Ponder, the terribleness of the reprehension given by
Jesus Ghrist, not in hatred of the person, but for the zeal
of justice, against sin, and the obstinate sinner : and for
this cause, He calls him, "Friend," saying to him, "Friend,
how earnest thou in hither?" Who made thee so bold as
to enter in, with a garment so torn and filthy ? O what
great confusion shall the accursed sinner suffer, seeing
himself reprehended by Christ, in the presence of His
angels, and remain so convinced that he become dumb,
not knowing what to answer.
Colloquy. — 0 good Jesus, reprehend me in this life
with mercy, so that I may hold my peace with humi-
lity, and receive Thy correction for my amendment,
and may obtain the life eternal. Amen.
POINT VI.
" Then the King said to the waiters, Bind his hands and
feet, and cast him into exterior darkness, where shall be
weeping and gnashing of teeth. For many are called, but
few are chosen."(12)
1. Ponder here the terribleness of the sentence, and the
pains which it contains, which are four.
i. The first is, the perpetual prison, without any hope or
means to issue forth. This, the binding of " hands and
feet," denotes in such a manner that he cannot undo them,
in chastisement of the dissoluteness with which he lived
in this life.
ii. The second is, obstinacy in evil, without having any
more the liberty to do good works, signified by the "hands,''
nor of good affections, signified by the "feet,'' in punish-
ment, because in this life he had both " hands and feet"
(12) Mat. xxii. 13.
536 MEDITATION LVI.
bound with the chains of his passions and disordered affec-
tions.
iii. The third is, " exterior" and terrible darkness as well
of the soul by the privation of the sight of Almighty God,
and obscurity of judgment, darkened with its own misery,
as also with the exterior darkness of the fire of hell, which
fire will burn and not give light,, as has been said in its
place.
it. The fourth is, perpetual "weeping and gnashing of
teeth :" because he will weep, remembering the banquet,
at which he was, and the helps and conveniences which he
had to save himself, which he of his carelessness neglected,
and made no use of so good an occasion. He will likewise
weep for the misery which he now endures, and this
" weeping" will be accompanied with "gnashing of teeth,"
for the rage and impatience which he will have in his tor-
ments, seeing himself without any hope of ever escaping
from them.
2. All this the Lord will command the ministers, and
executioners of His justice, which are the devils, who
laying hold on this wretched guest, will pluck him out
of the banqueting house, which is the Church, and will
throw him into the prison of hell, which is his dwelling.
Colloquy. — 0 eternal King, and most just judge,
whose judgments are right, although most terrible to
the wicked ; I present myself before Thy majesty
with my " hands and feet" bound, not with the chains
of obstinacy, but with the chains of obedience, resolved
not to resist what so Thou commandest ; confirm,
Lord, this will with the chains and bonds of charity,
that being constant in loving and obeying Thee, I may
come to see Thee, and to enjoy Thee world without
end. Amen.
ON THE TEN VIRGINS. 537
MEDITATION LVII.
ON THE TEN VTRGIN8.
POINT I,
"Then shall the Kingdom of heaven be likened to ten
virgins, who, taking their lamps, went out to meet the
bridegroom and the bride: and five of them were foolish,
and five wise. But the five foolish having taken their
lamps, did not take oil with them. But the wise took oil
in their vessels,, with their lamps." (1)
1. In the Church, there are both just and sinners, figured
by these "ten virgins," and the one and the other, expect
the coming of Christ our Lord, to judge them, and to
celebrate "the marriage" with His spouser the Church
triumphant. All these furnish themselves,, both with
faith and works, common to Christians, as touching that
which appertains to a Christian exteriorly, but yet in a
different manner; for some are "wise," and furnish them-
selves of all that is necessary for the coming of " the bride-
groom :" others are "foolish," who, providing themselves
with some things, omit other things more necessary.
2. " The foolish,11 are like the five unwise virgins, who
have "lamps," but with little oil in them, neither have
they in vessels, with which to fill them : that is to say,
they have faith, and not charity; they have the light of
truth, and not the "oil" of virtues; — they have "lamps,"
which shine with exterior works, and not the fervent
affections of interior works; — have sometimes sensible
devotion, and tears which endure for a little while, but
not interior and substantial devotion, which lasts Ions; —
have virginity and integrity of body, but not purity and
(1) Mat. xxv. 1.,
538 MEDITATION LVII.
integrity of spirit; — make profession of perfection, and
have many imperfections, with sinister and earthly in-
tentions. Finally, they content themselves, to enjoy the
good which lasts no longer than this present life, and leave
that which is to last for the life to come in all eternity ;
and consequently when death comes, find themselves un-
provided, of what were necessary for receiving " the bride-
groom." Now what greater folly can there be, than to-
expect, with so little preparation the coming of a judge so
rigorous, and of a "bridegroom," who has so sharp an eye,
that pierces into both the interior and exterior, and is not
content with exterior things, if they want the interior
virtue.
Colloquy. — 0 sovereign judge and amiable bride-
groom of my soul, deliver me, I beseech Thee, from
this foolishness, and suffer not that I content myself
to do the half of that which Thou commandest me, but
to fulfil it entirely. Amen.
3. The prudent are like " the wise" virgins which have
their lamps full of oil, and their vessels well provided for
to fill them, being empty: because they have faith and
charity, the light of verities and virtues, exterior and in-
terior wcrks, purity of body and of soul, and finally, all
that good which endures to everlasting life. They con-
tent themselves not with " faith" alone, which is to " cease,''
nor with that which is pleasing and agreeable to men,
which ends in death, but study to have the wisdom of
spirit, and piety, which is profitable to all things, and
"charity, which never falls away,"(2) and the nuptial
robe, (3) which is so pleasing to the spouse. (4)
Colloquy. — O prudence and discretion worthy of
Christian men, who work as they believe, and prepare
(2) 1 Tim. iv. 6; 1 Cor. xiii. 8. (2) Mat. xxii. 11.
(4) Ephes. v. 29.
ON THE TEN VIRGINS. 539
themselves, so that they may receive what they hope
for. 0 God of my soul, give me this prudence and
discretion, that I may in such a manner prepare and
dispose the " lamp" of my heart with the light of
verities, and " oil" of heroic virtues, that I may have
what is necessary and sufficient to expect Thy coming,
and to appear in Thy presence without confusion.
POINT II.
"And the bridegroom, tarrying," all the ten virgins
"slumbered and slept, and at midnight there was a cry
made: Behold the bridegroom cometh, go ye forth to meet
Him. "(5) (He calls sleep a light slumber, which by and
by passes; and in this sense will we use this word.)
1. The coming of the bridegroom, as it seemed to all men,
was very long, because all imagine that their life will be
long, and that it is far from hence to death, and to the
judgment that is to be made then: whence it proceeds
that the good sleep the sleep of slumbering, suffering their
heads to incline to venial sins ; and the evil sleep the sleep
of mortal sin, utterly careless of the coming of the judge.
Colloquy. — 0 sovereign judge, deliver me from this
sinful sleep, suffer not my soul to slumber, for fear
that she fall into a deadly sleep. Grant that she do
not neglect many light sins, for fear lest she fall into
those that are great. Awake thee, O my soul, who
sleepest, and cry to Jesus Christ, that He raise thee
up, and quicken thee with His copious grace, by which
thou mayest live everlastingly. Amen.
2. " They all slumbered and slept?' because all men fall
into sicknesses, age, feebleness, or some other like cause,
which disposes them to the sleep of death; and finally, all
come to sleep this last sleep, nor can any person escape
the same. And death is called sleep, because as heavy
(5) Mat. xxv. 5, 6.
540 MEDITATION LVII.
sleep oppresses and overcomes us, whether we will or no,
and for the time deprives us of the use of our senses, and
of all delectable things of this life: so also does death.
And as seeing a picture I remember me of the thing it
represents; — even so, as often as slesp seizes upon me, or
that I go to lie down, I will endeavour to remember me
of my death, which I will, as often as I can, set before
my eyes ; and then, seeing the bed in which the body
sleeps is covered, I will remember me of the grave in
which the dead body will be covered.
3L At midnight this clamorous voice sounded: "Behold
the bridegroom, cometh, go ye forth to meet him." Far on
the sudden, and when we least think of it, we shall be
called to judgment, which is made at the end of the life of
every one, as to the universal, which is to be made at the
end of the world. And notwithstanding that He who
" comes/' is the spouse of just souls, yet is He also judge,
and so presents Himself adorned like a bridegroom to the
good, and with the rigour of a judge to the wicked ; He
comes like a " bridegroom," to cherish and enrich those
whom He shall find well disposed and prepared, and to
exclude and drive forth those whom He shall find ill pre-
pared.
Colloquy. — 0 my soul, let this dreadful voice, at
the least, sound in thy ears, and endeavour to be ready,
since thou knowest " not the day nor the hour" in
which it will sound. When sickness shall touch thee,
imagine it to be the sound of His voice, in order that
thou mayest prepare thee, since thou knowest not
what will happen to thee ; and to hear It then with
security, hear it also when thou goest to communicate,
imagining that it says to thee : " Behold," thy spouse
" cometh, go forth to meet Him" with due preparation,
since He comes to espouse thee to Him, in mercy and
charity.
ON THE TEN VIRGINS. 541
POINT III.
" Then all those virgins," hearing the voice, "arose and
trimmed their lamps ; and the foolish said to the wise,
Give us of your oil, for our lamps are gone out. The wise
answered, saying, Lest perhaps there be not enough for us
and for you, go ye rather to them that sell and buy for
yourselves. Now, whilst they went to buy, the bride-
groom came, and they that were ready, went in with him
to the marriage. "(6)
1. Both the good and evil must rise again, and appear at
the general judgment : and before this also, as soon as they
are dead, they will open their eyes, as if they awaked from
the sleep of this mortal life, and will find themselves pre-
sented to their particular judgment; — and every one will
carry with him his lamp, according as he had prepared it
in this life, either with oil or without oil, with little, or
with much ; because his works, whether good or evil, are
to follow him, even such as they were in this world, and
according to them will he be judged.(7)
2. It is certain that the evil and foolish in that hour ivill
find themselves deceived, and acknowledge their folly, seeing
their lamps out for lack of oil; and although they have re-
course to the good to crave mercy and intercession, there
will be none who will intercede and speak for them, as
every one has enough to do for himself, and because the
time of intercession for others is expired, they will even
say to them by way of scorn; " Go and buy'' of those that
sell : which is to say, — "You have thought too late of making
your provision, for now you find none that can give or sell
to you ; nor can you buy, because the hour of buying is
wholly past."
Colloquy. — 0 my soul, be wise buying in time this
(6) Mat. xxv. 7. (7) Apoc. xiv.
542 MEDITATION LVH.
oil, forasmuch as Almighty God is ready to sell it
thee, and He Himself will give to thee wherewith to
buy it, which is so to give to thee, that it shall cost
thee nothing.(8) He invites thee with His grace and
charity, with His virtues and celestial gifts, and He
will give thee disposition meet to obtain them, pre-
venting thee with His divine inspirations. Hear then
betimes what He inspires into thee, and do what He
commands thee : — now thou hast intercessors who will
pray for thee, and their prayers will be admitted, the
sacred Virgin our Blessed Lady, the Apostles, the
Martyrs, and the saints of heaven, with all the angelical
choirs, will be thy advocates: have then now recourse to
this multitude of prudent spirits, which all will favour
thee during this life, for after this life, neither will
they, nor can they.
3. The spouse coming to judgment, all the pure and
prudent souls which are prepared, with the preparation
which they have gained in this life, will be admitted to the
celestial wedding, in the company of their sweet spouse.
Colloquy. — Oh, what contentments will they find for
having prepared themselves in time ! Oh, what joyful-
ness to see themselves with Him whom they have so
greatly loved ! Oh, what sweetness, and what comfort
will they receive to see their celestial spouse face to
face, and to embrace Him with beatifying love, and
to eat with Him at His table, the meat of the divinity,
and to drink of the river of His delights ! Oh, how
resplendent will the lamp of their soul be with the
light of His glory ! How ardent with the fire of His
charity ! How devout and joyful with the "oil" of
divine consolation ! How secure, no more to want the
protection of God ! Oh, happy labours, which conduct
to so precious a repose.
(8) Is. li. 1 et seq.
ON THE TEN VIRGINS. 543
POINT IV.
The bridegroom entering with the wise virgins, "the
door was shut : But at last came also the other virgins,
saying : Lord, Lord open to us. But He answering, said,
Amen I say to you, I know you not." (9)
1. At the day of the universal judgment, "the door" of
heaven "is shut," in such manner that it Avill never more be
opened, to cast him forth who once is entered, because his
glory will be perpetual, so long as God shall be God,
rejoicing everlastingly in His company, without fear or
doubt of losing the same. Sometimes in this life, Almighty
God brings us "into the cellar of" His "wine,"(10) or into
His closet and retreat, and visits and comforts us with His
inspirations, but always leaves the "door" open, and when
we least think of it, either He turns us out, or we go out
of ourselves; but entering into heaven, the "door" is
"shut," in such a manner, that neither God will cast me
forth, nor shall I myself go forth.
Colloquy. — 0 happy and blessed entrance! O
secure place ! Grant, 0 my God, that I may enter
into this celestial " cellar," and into this cabinet of the
Blessed, to be always with Thee, rejoicing with them.
Amen.
2. This "door" is "shut" against all those who are
not ready at the hour of death to enter; and if they be
once excluded, it will never be opened again to them.
And although they lament and cry, craving of God to
"open" it to them, they will not be heard, but He will
say to them: "I know you not," nor approve your lives,
I know not these voices, nor will admit them. "Depart
from me you that work iniquity," (11) condemned to
eternal fire.
(9) Mat. xxv. 10-12. (10) Cant, ii. 4. (11) Mat. 7; Luc. 13.
544 MEDITATION LVII.
Colloquy. — 0 my soul, what dost thou hearing
this ! How dost thou not tremhle for fear ! Is it
possible that if once in the judgment of death, thou be
excluded from heaven, thou wilt remain for ever ban-
ished from thence! — That thou wilt never enter to see
God ! — That thy Creator will not acknowledge thee,
but treat thee as a stranger and His enemy I — That
thou art for ever to be inclosed in the obscure and
dark dungeon of hell ! 0 merciful God, spouse of
souls, moderate the just indignation which Thou hast
against me, acknowledge me, since I am Thy crea-
ture, made according to Thy image and likeness, and
Thy slave, bought with the price of Thy precious
blood. I confess, 0 Lord, that it is no wonder if
Thou acknowledge me not, since by my innumerable
sins I have blotted out that which Thou hast im-
printed in me ; and since I have not known Thee, nor
acknowledged by my life Thy holy commandments, I
have well deserved that Thou neither acknowledge
nor approve me for Thy Paradise ; I deserve not that
Thou hear my cries, with which I beseech Thee to
" open to" me the gates of heaven, since I would not
hearken to Thine, with which Thou criedst to me, to
open to Thee the gate of my heart. Notwithstanding,
since all our life is a time of mercy, behold here the
gates of my heart set wide open to receive Thee ;
open to me those of heaven, to receive me there,
where I may see Thee and enjoy Thee, world without
end. Amen.
3. Ponder finally, the conclusion of this parable, which
is its end and intent, in these words : — " Watch ye there-
fore, because you know not the day nor the hour; (12) This
I should hold imprinted in my memory, since, as St. Mark
the Evangelist relates : "they are spoken to all, and every
one in particular." (13) I will therefore stir up and awake
mj'self with them, saying : —
(12) Mat. xxv. 13. (13) Mar. xiii.
ON THE TALENTS AND THE POUNDS. 545
Colloquy. — 0 my soul, "watch" in prayer and
penance, and in the continual exercise of good works ;
and if thou " sleep" by lukewarmness, awake thyself
by and by with diligence, because thou knowest not
if this present hour shall be the last of thy watching,
in which thou wilt be called to the wedding ; — and if
thou be unprovided, thou wilt for ever be excluded ; —
and if provided, thou wilt for ever be admitted, that
so thou may est rejoice with thy spouse, Christ Jesus,
for ever and ever. Amen.
MEDITATION LVIIL
ON THE TALENTS, AND THE POUNDS.
POINT I.
The Kingdom of heaven is "even as a man going into
a strange country, who called his servants, and delivered
them his goods; and to one he gave five talents, and to
another two, and to another one, and to every one according
to his proper ability." (1)
Consider here, — 1. what talents these are; — 2. who de-
livers them ; — 3. to whom they are delivered ; — 4. in what
manner; — 5. and to what end.
1. The first talent is, necessary and convenient knoivledge
to purchase our own salvation, and our neighbours', with all
that which may serve to this end, and may be divided into
five sorts of things.
i. The first comprehends the gifts and natural parts, as
well of body as of soul : as health, bodily strength, ability,
wit, liveliness of senses, and above all, natural light of
reason, which is common, as well to Infidels as to the
Faithful, and discovers to us good and evil, inclining itselt
to follow the good, and to fly the evil.
(1) Mat. xxv. 14.
Vol.III.-35.
546 MEDITATION LVIIL
ii. The second, comprehends those gifts and parts which
are got by human industry, as riches, honours, dignities,
sciences, liberal arts, moral and political virtues : all which
are also gifts of our Lord, and may assist to our salvation.
iii. The third, comprehends the supernatural virtues,
common to the faithful, as well good as evil : as the light
of faith, and the virtue of hope, and the right to frequent
the sacraments of the Church, by which they obtain grace
and everlasting salvation.
iv. The fourth, comprehends the same grace and charity,
with the virtues and gifts which accompany the same, with
which we procure the increase of merits, and of everlasting
rewards.
v. The fifth, comprehends all the graces given gratis,
which are ordained for the edification of the Church, and
for the salvation of our neighbour, as the grace to under-
stand the sacred Scriptures, to preach and to teach ; the
gift to give counsel, to convert souls, with other offices of
the Church ordained for this end; of all which things are
composed divers and sundry talents, which are delivered
to men.
2. He who distributes them is God our Lord, because they
are all His goods, and proceed from His liberal hand. He
gives the goods of nature, the goods of fortune, the goods
of grace, and to Him they are all due ; and whosoever will
attribute these goods to himself, excluding God, is both
proud and unworthy of them, and God will chastise him,
by taking them from him, as ungrateful. It is, therefore,
just that we give Him thanks for all, praising Him for
the liberality with which He imparts to His slaves the
goods He has, only to do them good, and because He is
good, and loves to impart what He has to others.
3. These talents are given to men in three degrees, signified
by the three servants. — To the one, Almighty God gives
ON THE TALENTS AND THE POUNDS. 547
talents in great abundance, signified by the number of Jive,
— To others, He gives in a mean degree, signified by the
number of two. — To others, He gives the least degree,
signified by the number of one : in this He does not wrong
to any person, for He owes nothing to any, and to whom
nothing is due, honour is done him if anything be given
him. Besides, it ought to suffice, that God will have it so,
and so ordains by His providence : and for this respect
alone I should hold it for good, and content me with it.
4. These talents are given to every one, according to
his proper ability, that is to say, — according to the capacity
and possibility which they have, in order to the end for
which the talents are ordained and delivered, so that God
our Lord overcharges no man with a greater burden than
He sees he is able to bear, nor obliges him to more than
he is able to do. And so in the distribution and delivery
of the talents, He considers the natural forces and dis-
position of the party, as well that which he has of his own
complexion, as that which he has gotten by industry, by
the means of divine inspiration, which always prevents us,
and assists with sweetness, to dispose us to receive those
supernatural talents, and to the good employment of them.
5. The end of these talents, is to procure with them our
salvation, and that of our neighbours, conformable to our
capacity. This is that which He said more clearly in the
Gospel of St. Luke, to the servants, to wrhom He delivered
the ten pounds.: — "Trade till I come ;" (2) as if He had
said: — "consider that I give not to you this money, in
order to be idle, nor that you should prodigally spend it,
but that you should trade with it, and draw gain." So that
He prohibited two vices in the use of the talents, — one,
of idleness and laziness, not using them because of neg-
<2) Luc. xix.
548 MEDITATION LVIH.
ligence; — another, of prodigality, dissipating them with-
out discretion, and with danger of losing them.
And that they might be industrious, He adds : "till I
come" assuring them that He would come to take an
account; but would not tell them what time He would
come, that they might traffic all that time, till He came.
Colloquy. — 0 Redeemer of the world, who, " as-
cending on high," hast given " gifts to men, "(3) dis-
tributing amongst Thy disciples sundry talents and
graces for their good, and for the good of the Church,
give me that " Spirit" which proceeds from Thee,
whereby I may know those things(4) which Thou hast
given me ; for unless I know Thy talents, I can nei-
ther be thankful to Thee for them, nor " trade" with
them ; wherefore, make me to know them with humility,
so that I deceive not myself, supposing they be more
or greater, than indeed they are. Grant me likewise,
O Lord, to be content with those which Thou hast
given me ; in such manner, that I neither despise
through pride those who have less, nor envy those who
have more, aiming only to give Thee contentment,
with that much or little which Thou hast given me.
Grant me, also, that I always be mindful of Thy com-
ing to take an account, to the end I may incessantly
procure that which I would have wished to have pro-
cured. Let no day pass without my doing somewhat,
since it displeases Thee if I remain any moment idle,
so that death, finding me piously exercised, Thou
mayest admit me into Thy holy Kingdom. Amen.
POINT II.
" And he that had received the five talents went away
and traded with the same, and gained other five. And in
like manner, he that had received the two, gained other
two. But he that had received one, going his way, digged
into the earth, and hid his Lord^s money.1' (5)
(3) Ephes. iv. (4) 2 Cor. ii. 10. (o) Mat. xxv, 16.
ON THE TALENTS, AND THE POUNDS. 549
1. Great or little spiritual merit co?isists not so much in
the talents received, as in the great or little care and dili-
gence in trafficing and negociating with them, because he
who received " five talents," might as well have hid them in
the earth by slothfulness, as " he that had received the
one;" and "he that had the one" might "trade" and
double his as soon as those who received more. So that
the slothful, through his own default, does not "trade,"
but the fervent profits by his diligence, cooperating with
the grace of Almighty God, which prevents and assists his
free will. And to declare this more evidently, the parable
of St. Luke the Evangelist says, that with one pound one
gained ten, another five; — whereby is to be seen, that the
profit proceeds from diligence, but yet assisted by grace.
This they confessed, when they said: — "Lord, thy pound
hath gained ten pounds;'' (6) as if he had said, "Not I,"
(7) but I in virtue thereof, and more it than I.
Colloquy. — Wherefore, 0 my soul, consider well
what thou dost set thy hand to work, because the
hand of God our Lord will always go accompanying
thine, and His " mercy" will prevent thee, and will
assist thee, and " will follow thee all the days of " thy
" life,"(8) if thou hinder it not through thy default.
2. Christ our Lord proposed this example of the fervent
and the diligent, in the person of him, who " received the five
talents" and in him who received two ; forasmuch as ordi-
narily those who have received great sums, receive great
spirit and confidence to labour: and like rich merchants,
venture upon great employments and " gain" much, pro-
vided that it be with humility, attributing their fervour
not to their free will, but principally to the grace of Al-
mighty God, as did the apostle St. Paul, when he said: —
" I have laboured more abundantly than they all, yet not
(fi) Luc. xix. 17. (7) 1 Cor. xv. 10; Psal. lviii. (8) Psal. xxii.
550 MEDITATION LVIII.
I, but the grace of God with me." (9) And on the other
hand, Christ our Lord put the example of the slothful in
him " that had received one talent;" because those who
have but small " ability," if they be not very humble, are
ordinarily complainers, envious, and pusillanimous, and so
render themselves to slothfulness. These have other
talents of the world and of the flesh, and employ them-
selves in seeking for earthly goods, and bury under this
earth the talent which they have received, to procure the
gifts of heaven.
Colloquy. — 0 God of my soul, oh, that I had used
as much care in trading, according to my ability, for
the goods eternal, as worldly merchants use in manag-
ing their temporal affairs ! Suffer not, 0 Lord, that I
bury such precious talents under so vile a cover ; help
me to use them and to double and redouble them with
great gain, since Thou hast set no stint in them.
3. The industrious merchant is to " trade" and traffic
ivith all the talents he has, and with every one of them,
because of all and of every one of them he must render
account, and the more he has received, of so much more
must he render account, if he does not traffic with them,
because as St. Gregory says, (10) " As much as the gifts of
God increase, so much the obligation increases to give a
reckoning of them."
POINT III.
" But after a long time, the lord of those servants came
and reckoned with them. And he that had received the
five talents, coming, brought other five talents, saying:
Lord, thou didst deliver to me five talents, behold, I have
gained other five over and above. His lord said to him:
Well done, good and faithful servant; because thou hast
(9) 1 Cor. xv. 10. (10) Horn. 9, in Evang.
ON THE TALENTS, AND THE POUNDS. 551
been faithful over a few things, I will set thee over many-
things: enter thou into the joy of thy Lord." (11) And the
like passed with him that received "the two talents,' ' who
" gained other two."
1. The coming of Christ our Lord to take a reckoning of
His servants, was, " after a long time,'" both because the com-
ing to the general judgment is deferred for many days, as also
to signify that He gives to every servant leisure and time
enough to procure what is necessary for his salvation, in
such a manner that no man can complain that he wants
time to convert himself to God, if himself will; and if
when he has will to be converted life fails him, the fault is
his own, because he had time enough before to purchase
the eternal.
2. Consider the great confidence and security which the
fervent have at the hour of death and final reckoning,
which they render well, because they see what they have
"received," and what they "have gained," and to say
confidently: — " Thou didst deliver to me five talents, be-
hold I have gained other five over and above," augmenting
the gifts which I have received of Thy grace, and gaining
with them other new gifts. O fortunate fervour, which
causes such assurance in time of so great fear.
3. Consider the reward which Christ our Redeemer gives
to him, qualifying him for a good and faithful servant; —
" good," because he lived holy, keeping the law of Al-
mighty God, — " faithful," because he used faithfully the
gifts and graces which he had received, which, although
great in themselves, yet were but little in respect of the
eternal, and for this cause said : — " Because thou hast
been faithful over a few things," as that is which passes in
this mortal life, " I will place thee over many things" in
the Kingdom of heaven, and will do thee many and great
(11) Mat. xxv. 21.
552 MEDITATION LVIII.
favours, " enter thou into the joy of thy Lord,'' engulf
thyself into the abyss of His celestial delights, that thou
mayest be full within and without, and replenished with
joy, drinking of the copious torrent of "His pleasure," (12)
until thou hast drunk thy full satiety.
Colloquy. — 0 joy immense ! joy eternal ! joy wor-
thy of Almighty God ! 0 blessed purchase, in which is
the joy of heaven, which no man can take from us !(13)
4. He used the same words to him ivho with " two talents"
had gained '"''other two" — to give us to understand that in
the payment of heaven, the diligence of the work is more
respected than the number of talents ; and if he who re-
ceives " two" labour so much as to make his of equal
value with him "that receiveth five,'' he will receive
equal reward; notwitstanding this, he who travails most,
and most augments the talents received, shall be most
rewarded. This Christ our Lord declared more plainly in
the parable of the pounds; for to him who with "one"
alone gained " ten," because his diligence was the greater,
He gave "ten cities." And to him who with "one''
gained " five," because he had used less diligence, He gave
only " five."
Colloquy. — Wherefore, 0 my soul, labour at all
times with all possible fervour, for God has " many
mansions" in the Kingdom of heaven, and if with one
pound or talent thou canst deserve " ten cities," that
is to say, ten most excellent degrees of glory, do not
content thyself with " five ;" not so much for thine own
interest, as to love Him so much the more, who is
worthy to be beloved with an infinite love for ever and
ever. Amen.
POINT IV.
" But he that received the one talent, came and said,
(12) Psal. xxxv. 9. (13) Joan. xvi. 22.
ON THE TALENTS, AND THE POUNDS. 553
Lord, I know that thou art a hard man, thou reapest
where thou hast not sown, and gatherest where thou hast
not strewed, and being afraid, I went and hid thy talent
in the earth. Behold, here thou hast that which is thine.1'
(14)
1. Tn this discourse is represented to us the malice of the
slothful servant, who, to cover his slothfulness feigned diffi-
culties and terrible dangers, and feared where there was no
cause to fear, as many do now-a-days. Some bury in the
the earth " the talent" of pratyer and contemplation, and
leave it off for fear of being deceived ; — others " hide the
talent" of preaching and converting souls, fearing lest they
should lose their own; — others, worse, cease to keep the
commandments of the laAV, feigning them to be very severe,
and that they have not forces for them, taxing God with hard-
ness towards them, because He will gather fruit where Pie
hath not sowed, and without affording them sufficient force,
will that they fructify in good works. O abominable
blindness ! O cursed slothfulness, which to excuse thyself
darest to blame Almighty Godl
Colloquy. — O my Redeemer, quite contrary to this
" wicked servant" do I say, that I know Thee right
well to be a man, not " hard," but soft, not cruel, but
merciful, not seeking to reap " where Thou hast not
sown," for unless Thou first sowedst the seeds of Thy
talents, it were impossible to gather any fruits ; and
Thou art so far from seeking to gather where Thou
didst not sow, that many times Thou sowest much, and
gatherest little, and Thy gentleness is such, that Thou
contentest Thyself with very little gain.
2. To this saying our Lord replied: — "Wicked and
slothful servant, thou knewest that I reap where I sow
not, and gather where I have not strewed, thou oughtest
(14) Mat. xxv. 24.
554 MEDITATION LVIII.
therefore to have committed my money to the bankers, and
at my coming I should have received my own with usury.
Take ye away therefore the talent from him, and give it
him that hath ten talents. For to every one that hath
shall be given, and he shall abound: but from him that
hath not, that also which he seemeth to have shall be
taken away. And the unprofitable servant cast ye out
into the exterior darkness, there shall be weeping and
gnashing of teeth.'' (15)
3. In this sentence there are three terrible things to be
considered.
i. The first is, the severe reprehension of our Lord, to the
great confusion of the evil servant. For what confusion
can be greater than to be termed by Almighty God, and
before His angels, for a "wicked," "slothful," " unpro-
fitable," and unfaithful "servant?'' And what disgrace
greater than to be convinced by his own reasons. " Ex
ore tuo, te judica serve nequam." " Out of thy own
mouth I judge thee, wicked servant." (16) " If thou knewest
that I gather fruit where I sow not, how much more
oughtest thou to know that I will gather fruit of the talent
which I gave thee?"
ii. The second was, to " take from him" the talents which
he had, and to despoil him of all the gifts of grace, and of
all other supernatural qualities bestowed on him, in chas-
tisement of his slothfulness, which Almighty God some-
times does even in this life, chastising those who use not
well the talents they have received, by taking them from
them, in the same manner as He suffers him sometimes to
lose his faith who used it evilly ; but in the other life they
are deprived of it without any remedy, as has been con-
sidered in the first part, and ninth meditation. And to
say that it is given to him who had "gained five talents,"
(15) Mat. xxv. 25. (16) Luc. xix.
ON THE TALENTS, AND THE POUNDS. ODJ
is to say that the saints receive an accidental glory from
all things, as well from the use of their own talents, as
from the joy which they have of those which God imparts
liberally to others, as also for those which he justly takes
away.
iii. The third was, to " cast" him " out into the exterior
darkness''' of hell, where he will deplore and rage for his
unprofitable sloth. And if such chastisement will be given
to him who, for slothfulness, used not the talent he had re-
ceived, what chastisement shall be given to him that uses
it to offend Almighty God, and scandalise or damage his
neighbour ?
Colloquy. — 0 eternal God, just and holy judge,
u enter not into" rigorous "judgment with" me, be-
cause I know that upon my own words Thou mayest
justly condemn me. I have deserved that Thou sliouldst
take from me the talents which Thou gavest me for
having hidden them in the ground, but since of Thy
mercy Thou hast suffered me till now, help me to dig
them out of the ground, that since with them, as Thou
desirest, I may obtain what Thou promisest, and reign
with Thee, world without end. Amen.
END OF VOL. III.
RICHARDSON AND SON, DERBY
FUENTI, Luis BQ
Meditations or the mysteries of 7094
our holy Faith. .U22
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